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Maggie & Me

21/02/2016 By ACOMSDave Leave a Comment

“UNEMBARRASSED (PLASTIC?) HALF-JOCK”
Maggie & MeMaggie & Me
Damian Barr
Bloomsbury
ISBN 978-1-4088-3809-9

This is a sort-of autobiography of a man in his mid-thirties, of (religiously) mixed parents in industrial Scotland. Such things matter in the central belt of Scotland, but it is more a matter of ethnic origin than religious feeling. The vast majority of RCs in Scotland are of Irish origin, and that mark (of Cain?) can stretch well beyond the fifth generation. Damian Barr’s ‘Catholic’ parent was his mother who was religiously indifferent, if not somewhat hostile to the church, on the grounds that she was divorced. ‘Damian’ is definitely a ‘Catholic’ name, it became popular in the twentieth century due to a Belgian priest who ministered to lepers in Molokai a south Pacific island. He (Mr. Barr) may, given his age, have been named for the central character in a Hollywood horror movie. Given that that character was the Devil, no less, in disguise, that notion may be inaccurate. But there were an awful lot of ‘Damian’s’ so named in the late 1970s an early ’80s. The Belgian missionary’s surname was rendered ‘Damien’.

Damian Barr was sent to State schools rather than semi-independent Catholic ones. Despite the ‘Taig’ name he wasn’t given too much hassle. That, in ever-increasing quantities, was brought on by the fact that he was deemed to be queer quite early in his schooldays. ‘Gay Barr’, ‘Gaymian’ and other more brutal nicknames followed him from primary to secondary school. That he was very tall and willowy from his very early teens didn’t help, nor that he was the smartest in his class. His first encounter with genuine disappointment was not getting a big prize in his secondary (the Scottish equivalent of a Grammar) school for being an all-round brilliant pupil. He was half way out of his seat before another boy’s name was called, and he was surprised at how angry and disappointed he was. Despite that, he tended to win every other prize worth having, including one to study in Cambridge. He had been expecting to go to Strathclyde. He wasn’t snooty about that eventuality, but Cambridge was a usefully long way away from prying family, neighbours and ‘friends’.

It really isn’t much of a ‘story’ but it is very well written and he tells us about his intimate friendship with a handsome fair haired boy, “Mark”, who decides in their very early teens that there is something wrong with the relationship. He (Mark) become heavily involved with girls, a large plurality of them. He doesn’t get forced into marriage because the girls, mostly, insist on condoms being used. Mark acknowledges Damian when the latter returns to the isolated housing estate (called ‘schemes’ in Scotland) on the periphery of Glasgow they lived in. Some ‘schemes’ are enormous, the ‘planners’ forgot to include amenities, like shops, much less social spaces like club premises; churches and church halls weren’t even an afterthought. Public transport was heavily used for shopping (women had to travel into Glasgow, up to twenty miles away, to get basics. Entrepreneurship in these matters was entirely in Indian hands. The grocer’s son encountered in school was called ‘Ahmed’.

Damian eventually discovers the deeply closeted Gay life of his school, his scheme, and later the ‘Gay Scene’ in central Glasgow where he had happy times in the pubs and discos. He was earning money working part time and weekends in shops mostly, and had something like genuine privacy because none of his elders were particularly interested in him, or his younger sister. They were quite enthusiastic about pointing out that she was more masculine than he was. This tomboy eventually settled down, and trained as a nurse, after Damian made good his escape to Cambridge, then London. (His family were quite proud of the fact that he got to university, especially one of the few they could name.)

This is a fairly well-trodden path in terms of queer autobiography, except for its straightforward approach to his sexuality. He writes at one point “I was gay” a simple, slightly relieved, acknowledgement of a fact. There are no dramatics, melo-, or otherwise. There are a number of comic interludes in this narrative from his schooldays to disastrous job interviews. Towering over teachers, school bullies, and interviewers isn’t always useful, it can provoke some into pointless aggression, Pointless, because Damian Barr could probably pick such people up and give them a good shake. He also encounters men he has made contact with through advertisements in a magazine made up of adverts for, mostly, unwanted hardware. They are mostly middle-aged and not quite the Adonai they implied in their ads.

Most readers will probably enjoy this well-told tale, and find an awful lot of points in common with his progress through his adolescence. And if you try the internet you might get this treat for pennies (not that one begrudges Damian a good return on the work he put into this text).

Seán McGouran

PS Thatcher doesn’t loom large, or small, in this text – quotes from the good Lady preface each chapter – in the manner of uplifting Victorian books.

Filed Under: Book Reviews Tagged With: Catholic, Damian Barr, gay, Maggie, private school, public school, queer, RC

Britain’s concentration camps for gay men

22/01/2016 By ACOMSDave Leave a Comment

 Yes, you have read correctly,  Britain’s concentration camps for gay men did exist.

Britain’s concentration camps for gay men

Auschwitz Concentration Camp

Historian and author Simon Webb writes about the gay men who were kept in concentration camps in the UK.

We are most of us aware that gay men were routinely sent to the concentration camps of the Third Reich for no other reason than that their sexuality was unacceptable to the Nazis.  A special section of the Gestapo, the Reich Central Office for the Combating of Homosexuality and Abortion was set up by Heinrich Himmler in 1936, with the avowed intention of rooting out homosexuality wherever it was to be found in Germany.
In Britain during the 1930s and 1940s, gay men were certainly imprisoned for what was then classified as criminal behaviour, but few people know that there were also concentration camps operating in this country between 1940 and 1946, to which one special category of gay men was sent.
In 1940, following the fall of France, an estimated 30,000 Polish soldiers arrived in Britain; men who had fought alongside the French army to stave off the invading Germans.

They were led by a former Prime Minister of Poland, General Wladyslaw Sikorski. Fearing that this country was itself about to be invaded, these troops were rushed to Scotland to defend the east coast against possible landings of German troops launched from Norway.  Britain was thus indebted to the new Polish government-in-exile, which was led by Sikorski. Without the Polish troops, Scotland would have been all but undefended against the German attack.

General Sikorski was not universally popular with his fellow countrymen and opposition groups emerged which threatened his position as leader of the Polish government and commanding officer of the tens of thousands of Polish soldiers.  The solution, at least as far as Sikorski was concerned, was simple. These enemies would have to be neutralised.

Britain’s concentration camps for gay men

General Sikorski – the man responsible for the concentration camps in Scotland

On 18 July 1940, General Sikorski told the Polish National Council in London: “There is no Polish judiciary. Those who conspire will be sent to a concentration camp.”
Since he and the others were likely to be in Britain for the foreseeable future, it was plain that the concentration camp of which he talked, would be set up in this country.
General Marian Kukiel, appointed Commander of Camps and Army Units in Scotland by Sikorski, received a secret order relating to what was described as, ‘an unallocated grouping of officers’, who were to be held in a special camp.

Rothesay on the Isle of Bute, before the Second World War. The first Polish concentration camp was established here in 1940

Life inside the concentration camps of Scotland – The Jewish Post

Not only did Sikorski wish to see senior officers and political rivals who might challenge his authority tucked out of the way, but he also wished to purge the Polish army of what he termed, ‘Person of improper moral level’ (homosexuals, Jews etc).

General Sikorski was an austere and autocratic leader and had very strong ideas on what constituted acceptable behaviour.
He loathed drunks, gamblers, the sexually promiscuous and especially homosexuals.
So it was that along with all the men he feared might interfere with his leadership of the Polish government-in-exile, generals and senior politicians from pre-war Poland, Sikorski decided to lock up many other men of whose conduct he happened to disapprove.  The site chosen for this, the first concentration camp to be established in Britain, was the Isle of Bute.

The inmates of the new camp were at first housed in tents. Not all were military men.  Among the first to be imprisoned, there were men such as Michael GrazynskI, President of the Polish Scouting Association. Another important prisoner was Marian Zyndram-Kosciakowlski; who was Prime Minister of Poland from 1935-1939.  The atmosphere in the camp on the Isle of Bute was toxic.
The senior officers, no fewer than twenty generals were held captive there at various times, refused to have anything to do with what was known as the ‘pathological cases’; I.e. the drunks and homosexuals.

This led to the development of a sub-culture of gay prisoners, who tended to stick together; a situation which represented something of a scandal to those running the camp and it was decided that the ‘pathological’ types should be separated from the political prisoners.

A new and harsher camp was set up on the Scottish mainland at Tighnabruich and the gay prisoners transferred there.  This village voted in 2002 ‘the prettiest village in Argyll, Lomand and Stirlingshire’, is on the coast, facing the Isle of Bute. The commandant of the new camp was Colonel Wladyslaw Spalek.  How was it possible that the Polish government-in-exile was allowed to operate concentration camps in this way, without any objections from the British government?  After the evacuation of Dunkirk in 1940, the British needed all the help they could get to defend their country against a German invasion.  The Allied Forces Act was accordingly passed that same year.  This gave the governments-in-exile of Poland, Norway, The Netherlands, Belgium and Czechoslovakia the legal right to raise their own independent forces from among citizens of their countries resident in Britain.  Their army camps and military bases were to be regarded as the sovereign territory of the various countries concerned and, as such, immune from interference by the British police or any other authorities.

How this worked in practice was that if General Sikorski took a dislike to any Polish person living in this country, he was able to draft that person into his army and then have him arrested by the military police and taken off into captivity as either a deserter or mutineer.  This neat little trick meant that any Polish man whose behaviour, sexual or otherwise, did not meet with Sikorski’s approval was apt to find himself being shipped off to Scotland and held behind barbed wire.  In another grim echo of the situation in Nazi Germany, not only were gay men marked down for imprisonment in the camps; communists and Jews were also likely to fall foul of the Polish government in London.

One of the most famous prisoners on the Isle of Bute was the writer, journalist and biographer of Stalin; Isaac Deutscher.  Although born in Poland, Deutscher, a Jew, had emigrated to Britain where he made a life for himself before the outbreak of war in 1939.  In 1940, following Dunkirk and the Fall of France, he travelled to Scotland to volunteer for the Polish army which was now based there.  No sooner had he joined up, than Deutscher found himself arrested and sent to the camp at Rothesay.  Being both a Jew and also a communist, he was regarded as a dangerous subversive by senior figures in General Sikorski’s administration.  Rumours began to circulate among MPs in London that something unsavoury was going on in Scotland.
Names began to emerge of Polish citizens being held for no apparent reason in secret installations.  In all cases, the men being detained seemed to be Jews.
On February 19 1941, for example, Samuel Silverman, MP for Nelson and Colne, raised the question in the House of Commons of two Jewish brothers called Benjamin and Jack Ajzenberg. These men had been picked up by Polish soldiers in London and taken to a camp in Scotland.  The following year, Adam McKinley, MP for Dumbartonshire in Scotland, asked in the House what was happening on the Isle of Bute.  The government, which had no wish to upset a valuable ally, refused to provide any information.
Under the terms of the Allied Forces Act, the British had, in any case, no legal right to interfere in what was happening at camps and army bases being operated by the Polish Government in Exile.
Having found that they were apparently able to operate concentration camps on British soil with complete impunity, the Polish leadership opened new facilities for holding political prisoners and others at Kingledoors, Auchetarder and Inverkeithing.  The last-named of these was located just eight miles from Edinburgh.

These were dreadful places that looked like the traditional idea of a concentration camp; barbed wire fences, primitive accommodation and watchtowers containing armed guards.  Those living nearby heard rumours of maltreatment, starvation, beatings and even the death of inmates.  In several cases, the reports of deaths by shooting turned out to be quite true. On 29 October 1940, for instance, a Jewish prisoner called Edward Jakubowsky was shot dead in the camp in Kingledoors, for allegedly insulting a guard.

The Polish camps were to operate for another six years.  Increasing unease on the part of British MPs and others led to questions being asked in the House about what precisely was going on in Scotland.  Matters came to a head, on the 14th June 1945. Robert McIntyre, the Member for the Scottish constituency of Motherwell, stood up in the House and asked the following question:

“Will the government make provision for the inspection, at any time, by representatives of the various districts of Scotland of any penal settlements, concentration camps, detention barracks, prisons, etc. within their area, whether these institutions are under the control of the British, American, French or Polish governments or any other authority; and for the issuing of a public report by those representatives?”

This caused something of a sensation; the suggestion that there were concentration camps in Scotland.

That same day, Moscow Radion made the same accusation, citing the detention of a Jewish academic called Dr Jan Jagodzinski in a camp at Inverkeithing.
This provoked widespread interest and the world’s press began to ask what was happening in these Polish camps.

Britain’s concentration camps for gay menIn an attempt to defuse the anger being felt, the Polish government-in-exile agreed to allow journalists to visit the camp at Inverkeithing.  This action did little to reassure anybody. The first prisoner to whom reporters spoke turned out to be yet another Jew, by the name of Josef Dobosiewicz.  He alleged that a prisoner had recently been shot dead in the camp. The commandant conceded that this was true, but claimed that the dead man had been trying to escape.

Once again, the local police had been powerless to act, under the terms of the Allied Forces Act.

A year after the Second World war had come to an end, the camps were still in existence and still seemingly holding Jews.
On 16 April 1946, the MP for Fife West, William Gallacher, asked the Secretary of State for War to look into the case of two more Jews being held in a camp in Scotland; David Glicenstein and Shimon Getreudhendler.

It is impossible at this late stage to know precisely what was happening in these camps.  That they were in fact concentration camps is undeniable; that after all is what general Sikorski had announced that he would be setting up.  We have no idea at all how many gay men were sent to the camps, nor how long they were held there.  The same is true for the statistics relating to communists and Jews.
What is beyond dispute is that from 1940 onwards, men in this country were being arrested and taken to concentration camps for no other reason than that they were gay.

Simon Webb is the author of ‘British Concentration Camps: A Brief History from 1900 – 1975′.

 

Links:

  • Crackdown on Camps

Filed Under: Anti-Bullying & Homophobia, Community Journalist, History Tagged With: barbed wire, Britain's concentration camps, concentration, concentration camps, gay, history, Isle of But, LGBT, men, persecution, politics, Tents

Kiss Me Softly (Kus me zachtjes) 2002

21/12/2015 By ACOMSDave Leave a Comment

Kiss-me-Softly-cc
 

Director:   Anthony Schatteman

Writer:   Anthony Schatteman

Stars:   Ezra Fieremans, Tim Bogaerts, Marijke Pinoy

Another welcome short movie, this one is from 2002 and is about 17 year old Jasper who cannot be himself in his family.  His father, Lukkie Luk, is a singer and he draws in all the attention within the family to himself, and Jasper is left almost in limbo trying to find ways of handling this whilst also trying to find answer to the typical questions of a teenager growing through adolescence.

Filed Under: Movie Reviews Tagged With: adolescence, gay, growing up, underage

‘Being Gay Isn’t As Sexy As ISIS’

07/12/2015 By ACOMSDave Leave a Comment

huff-post-gay-voices-logo-1
Lucy Sherriff
Posted: 19/11/2015

One Young Man’s Fight For Rights For Iraq’s Queer Community

“Being gay isn’t as sexy as ISIS. So no-one pays us any attention.”
These are the words of Amir Ashour, a 25-year-old Iraqi and the founder of the country’s only organisation for its queer community.
Amir left behind his home and family a year ago and is currently living in Sweden. There, he hopes to register and expand his charity IraQueer, as it is illegal to do so in Iraq.

He has received multiple threats from both officials and his friends because of who he is and the work he does.
“It’s incredibly difficult being away from my family – I’ve been missing birthdays, everything – and the more work I do for IraQueer, and the more people know about it, the harder it’s getting for me to be able to return to Iraq,” Amir says.
amir ashour

Amir Ashour, the 25-year-old founder of IraQueer
Politicians and other influential personalities see us as a threat, and no longer see us just as a young group that is publishing information on a website,” he explains.
“It’s hard to be so far from home and everything I know, but it would’ve been harder to be home and be forced to be away from myself and what I believe in.”
Back in Iraq, Amir was attacked by his own friends, “both because of my work and who I am”.
He was ridiculed for his clothes, his voice, his size, “everything”.
“People would make everything relevant and try to connect it to my sexuality and of course use it as an insult. A lot of people stopped hanging out with me because they were afraid of the stigma that came with hanging out with me.”
Although he says he could ignore most of it because he had a good circle of friends, being gay affected his everyday life.
“It’s just not possible to even talk about the queer community inside Iraq,” Amir explains. And that was the reasoning behind launching IraQueer, which aims to provide support and information for the queer community in Iraq and Kurdistan.
“We’re sharing stories of people who lived their entire life in Iraq and are from Iraqi families. They went through the normal education system and work the normal kind of job, and they are no different from anyone else. The only difference is that their sexual orientation is different.
“So, we bring it closer to home. And we try to publish anything that is related to the queer community, even if it’s just a rumour, because sometimes rumours are the only thing that we have.”
One of the main threats to the queer community in Iraq, Amir explains, is the armed militias in Baghdad and other cities.
“The main one that has been practising all the killing campaigns in Iraq actually announced a partnership with our government a few months ago, under the name of ‘fighting ISIS’.
“The last campaign we documented was in January this year, while in July 2014, [the militia] killed 35 gay people and sex workers in one day. Not even one report was made about that.
“Not one single person has been imprisoned for killing a gay person.”
And, Amir adds, that’s just the numbers they’re aware of. “How many more people have just disappeared? Especially with what’s happening with ISIS and people being displaced.. We can’t keep track. And the government is making it impossible for civil society organisations to run safe houses. If an organisation wants to do that, then they are charged with running brothels and prostitution.”
amir ashour
Amir has been forced to expand IraQueer from outside Iraq
Earlier this year, Iraq submitted a periodic report to the UN, which Amir says glossed over its treatment of the queer community.
“The Iraqi government was presenting so many perfect things about what it is doing, and how it is trying its best,” Amir says. “But this is such a cliché.
“So since then IraQueer has been highlighting all the violations they are doing.”
With the help of OutRightsAction International, IraQueer wrote “a lot” of recommendations for the Iraqi and international communities on how they can force the government to commit to basic human rights standards for LGBT+ people.
“Even if homosexuality is against religion and Islam is the main force of law in Iraq, killing is illegal. That is not something people can debate and argue.”
I ask whether the rest of the world underestimates the battles faced by the LGBT community in Iraq and Kurdistan.
“I love that you asked this question,” Amir enthuses. “It is the first time anyone has asked me this question.”
That’s when he points out “sexier things” are happening in Iraq.
“ISIS is sexier,” he states simply. “When it comes to Iraq, people think ISIS is the main problem. It’s the same with Syria, for example. People are not paying attention to what Assad is doing, they’re watching what ISIS is doing.
“Unfortunately we [the queer community] is not as sexy as ISIS, and until that is solved, we cannot compete with that attention.”
Amir cites human rights not being a political interest as the reason “almost no-one” is doing anything about what the queer community is facing.
“Even though it is a human rights violation.”
“Iraq has ratified so many of the international treaties that should make sure there are equal rights for people, regardless of their sexuality and gender identity. So why isn’t the international community holding Iraq accountable for these things?”
In August, Iraq criminalised homosexuality, a huge step back in IraQueer’s fight for LGBT+ rights.
“In its report to the UN, the Iraq government clearly said homosexuality is a sinful act according to Islam and it’s illegal. That it’s something that could disturb the public and create problems.”
And, according to Amir, Iraq is excusing its human rights violation by using the fact it is fighting terrorism and it is “normal” for a country in its situation to have such violations.
Whether or not there is room for homosexuality in Islam is still up for debate. But Amir says the question is not whether Islam should create room for the queer community, as they are simply “two different things”.
“I know a lot of people who are Muslims and queer at the same time.
“Islam does criminalise sexuality – that is clear. But Islam also promotes love and peace and no killing and all these human values, so why not go with these instead of violence?”
Iraq needs to be a secular state, he adds. “Because Islam was sent to people more than 1,500 years ago, and that alone just tells you that it is really outdated when it comes to laws.
“Maybe it had great laws back then and maybe people still want these values in their life, but religion should be a private practice that you choose to follow or not, instead of a law that everyone needs to follow.
“You are born with your sexuality but you are not born with your religious beliefs.”
Although he comes from a family with a “long religious history”, Amir converted “or whatever you want to call it” from Islam seven years ago.
“It’s not that I have anything against Muslims,” he explains. “It’s just that Islam doesn’t work for me.
“Not just because of my sexual preferences, but just the whole thing. I think I have values and principles that work as good as having a religion.
“I have a lot of people who are Muslims in my life, including my family, and I respect them. We both respect that we have different views.”
Unfortunately, not everyone shares Amir’s values of respect.
Working for IraQueer is dangerous job for Amir’s colleagues, all of whom have to work underground for fear of being exposed.
“A lot of our members don’t even know each other,” Amir explains. “The main reason we want to do that is because some of our members agreed to join but didn’t want to know anyone else and we decided we would work this way for a while until everyone is comfortable with being connected to each other.
“We didn’t want to put unnecessary pressure on the others. Everyone connects with each other through me. I’m the only public face associated with the organisation.”
There are few – if any – resources for the queer community in Iraq and Kurdistan. And very little is published on the subject by the outside world.
“Even if journalists are sent to Iraq, they could actually put their lies in danger if they ask about these questions, especially if they don’t know who to ask.
“There were five to 10 pieces on the queer community in Iraq on the internet before we launched. Now, IraQueer has about 3,500 readers visiting the site every month. We have 4,000 followers on social media and our weekly posts on social media reach around 2,000 people. These numbers are of course small compared to other bigger outlets but compare that to almost non-existent.. it’s something that we are really trying to work on.”
iraqueer
Amir’s colleagues have to work in secret for fear of reprisals
The people of Kurdistan, Amir says, have no information on homosexuality, bar what IraQueer provides.
Amir continues: “People are not only exposed to what’s happening but they’re also exposed to our side of the story. We are telling our own story.
“The most important thing that we’re doing is reaching out to the LGBT community. We have a section dedicated to the stories of the community.
“The stories of the people who are telling their own experiences proves that people are wrong. A lot of people say that we did not have homosexuality and that the US brought it with their invasion in 2003.”
Amir pauses, then adds: “Like they dropped a gay bomb or something.”
Despite the severity of the situation, we can’t help but share a giggle at the ridiculousness of the idea.
But it’s no laughing matter for those who lead a double life in order to preserve a single one.
“A lot of people are married and have a secret life on the side,” Amir explains. ” know no-one who is publicly gay in Iraq. It is definitely going to get you killed if you are public. Best case scenario is that you’re going to lose your job, education, whatever you have in your life – even if it is a volunteer project.
“It is impossible to live an openly gay life.”
Even though IraQueer’s staff work in secret, it is still a huge risk. “That’s why a lot of our meetings are very small, four or five people so that it’s not suspicious. And that’s why they don’t happen on a regular basis.”
Amir started working in human rights during his second year at Sulaymaniyah University, in Iraq, when he was 19. “In the beginning I was just volunteering for some local and international NGOs and working with kids and women.”
But, he says, he started his “real career” in human rights after graduation – around three years ago – when he landed work with two organisations based in New York.
“I was their representative in Iraq and my main focus was working with sex workers and women who were fleeing from crimes and facing violations.”
However, it wasn’t long before Amir realised he was not fulfilling his calling.
“When I was working with the charities, the project was really important but it was more an emergency response. That was not leading us to start a real change, it was more reacting to events. I had the idea of starting something like IraQueer in the last year of my work with the charities – but of course I had to move out of the country.
“I was already very public about my sexuality and activism – through talks and attending conferences – so I thought why not just take it to the next level?
“I wanted to start something where we don’t only help the LGBTQI+ community but actually turn them into active agents and making a change.”
Amir continues: “When people started realising what I was doing and who I am was not a phase, I started facing a lot of problems with the projects I was leading.
“Funders stopped funding, members stopped working and volunteering with us. It affects every single aspect of your life. People are forced to live double lives.”
But Amir says he never “came out” to his family and friends.
“I don’t believe in that term. Because I was never ‘inside’ anything.
“If people ask, it depends on how relevant it is that I answer. I never said that I wasn’t gay and now if some people are questioning my sexuality, I’ll make a ‘come out’ video that is one second long and it’ll just be ‘I’m gay’, and just be done with it. For me, it’s irrelevant, and no-one says ‘the first straight Prime Minister of this country’. No-one points out the sexuality of straight people.”
And, speaking of Prime Ministers, Amir is admirably positive about the future.
“If I ever go back I want to be able to run for the Prime Minister. I want that opportunity to be available. And, if it’s not available, then we will work until it is.”
First on Amir’s list, however, is stopping the killings.
“We need to make it impossible for people to be killed or attacked based on their sexual orientation. That’s our number one demand.
“But of course, like any other country in the world, we want to be an active agent in rebuilding Iraq. And Iraq is in desperate need of being rebuilt. It is facing problems on so many levels.
“The country needs all the capacities of the citizens that they have, regardless of who they sleep with. That is is irrelevant.
“We want equality in everything.”
Amir is an ambassador for One Young World, a global forum for young leaders aged 18-30 which gathers youths from every nation in the world to develop solutions to some of today’s – and tomorrow’s – most pressing issues.
 

Filed Under: Anti-Bullying & Homophobia Tagged With: Amir Ashour, gay, Iraq, IraQueet, ISIS, sexy, Sweden

Hollyoaks gets complaints for being “too gay”

03/12/2015 By ACOMSDave Leave a Comment

Hollyoaks reveals all

2nd December 2015 by Josh Withey

 

Hollyoaks executive producer Bryan Kirkwood reveals that he receives complaints from viewers for its gay story lines.

Speaking to the Star, the Hollyoaks boss said: “We get told off all the time for being too gay and having too many gay characters.
“I don’t think you can be too gay, quite frankly.
“The idea that people object to two boys kissing is really bizarre to me.”
However, the former Eastenders boss did concede that, at times, certain story lines can get a little carried away when raising awareness.
He explained to the paper: “Sometimes it has been like we are hitting the audience over the head with a pamphlet.
“We have to keep that lightness of touch, otherwise it becomes a little too worthy for its own good.”
The show recently featured the first ever Hollyoaks Pride, to coincide with celebrating 20 years of Hollyoaks.

 

Filed Under: TV programme reviews Tagged With: gay, Holloaks, storylines

How do you prove you are gay?

25/11/2015 By ACOMSDave Leave a Comment

A culture of disbelief is traumatising asylum seekers!

People who have been persecuted because of their sexuality are facing Home Office officials who refuse to believe them, use explicit questioning and make stereotyped assumptions

Immigant looking out window
A Ugandan man, Robert Kityo, was denied asylum last week on the basis that the Home Office wasn’t sufficiently convinced that he was gay. The question of evidence is the problem facing gay men and lesbians seeking protection in the UK because of persecution due to their sexuality. Often coming from one of the 80 countries where gay relationships are a criminal offence, they are faced with a culture of disbelief when they seek protection here.
It used to be the case that claims for asylum from gay men and lesbians were refused as the Home Office reasoned claimants could return to their home countries and just be discreet: refrain from same-sex relationships and hide their sexuality.
It took a case at the supreme court to overturn this. In the same way as you cannot be expected to hide your religion, the court said you couldn’t be expected to hide your sexuality.
Since then, the Home Office has changed tack in the way it refuses these asylum claims. Instead of telling applicants to be discreet, it just doesn’t believe them when they say they are gay.
So how do you prove you are gay? No one arrives in the UK with a certificate stating their sexuality, just as no one in the UK has such a certificate. Instead applicants have to rely on the believability of their oral testimony at their Home Office interview. At which stage your own feelings about your sexuality, your reluctance for it to be known publicly, your lack of words related to sexual issues (in English or your own language) all come into play. Plus having to relive the trauma of how you were persecuted.
And to compound this, research we at Asylum Aid did with Amnesty International UK all shows that the Home Office is using too rigorous a standard of proof.
Princess Oni from Nigeria has been through the asylum process herself. She told me that it is like a vicious circle. You find it hard to disclose the harm that’s happened to you and the reason for it and the Home Office official looks doubtful and repeats questions. This makes you feel more anxious and confused and speak less coherently, and the official disbelieves you further.
How much better if a circle of protection were used where the official believed the claimant – as is recommended in rape cases in the UK. Seeing encouragement from the official, claimants find it easier to speak out. Less stressed, they’re more likely to remember everything relevant to their case, and the evidence they provide will be more complete. This enables the official to assess their credibility more accurately and make a decision that is right first time.
At Asylum Aid we regularly provide legal representation for asylum applicants who have fled violence, imprisonment, discrimination and ostracism by the state and/or by their family simply because of their sexuality. We frontload these cases. This means we spend time taking down the applicant’s narrative, supporting them to tell us all the traumatic details. We supplement this with medical reports. And we obtain country reports – what is the current situation for gay men or lesbians in Uganda or Nigeria or Jamaica?
In rejecting Kityo’s case, the Home Office defended the guidance and training it has given its staff to deal with lesbian, gay, bisexual, transgender and intersex applicants. When compared with how LGBT cases are dealt with throughout Europe, it has a right to be proud of its guidance.
Our asylum system is forcing vulnerable teenagers to relive their trauma
Gillian Hughes
Read more
However, our experience and that of the UK Lesbian and Gay Immigration Group (UKLGIG) is that that guidance is not routinely implemented, nor is the training. Despite the guidelines, UKLGIG’s research found Home Office officials using inappropriate and sexually explicit questioning and stereotyped assumptions about lesbian and gay relationships.
Lesbians interviewed by social researcher Claire Bennett talk about not being able to win in a system that feels like a game where the Home Office is trying to catch you out. Having a sexual identity that had been repressed for so long suddenly “outed” and then disbelieved is felt as a devastating blow.
One woman told Bennett, “It’s my life … And you look at me and you tell me that you don’t believe me … it’s almost as if you’re denying me my very existence.”
• Some names have been changed
Debora Singer
The Guardian Logo
Read also:  Daily XTra – Uncertain future for Gay Syrian Refugees

Filed Under: Anti-Bullying & Homophobia Tagged With: authorities, gay, immigrant, politics, prejudice, refugees, Syrian, uganda

LISTEN: UK Man Loses Entire Family After He Comes Out As Gay

17/11/2015 By ACOMSDave Leave a Comment

the-gay-uk-logo
 

By The Gay UK, Oct 26 2015 08:43AM
A caller to a radio station talks about how he lost everything when he came out as gay to his Jehovah Witnesses family.
CREDIT: lofilolo / depositphotos.com | FILE PHOTO

CREDIT: lofilolo / depositphotos.com | FILE PHOTO
A caller to LBC spoke about how he lost everything within 24 hours after he came out to his parents. The man called James, spoke about how his entire family “disowned” him because of their religious beliefs. He and his family are Jehovah Witnesses.
James’s heart wrenching call also revealed that he hasn’t spoken to his mother in 4 years after he came out to her. Whilst he was recovering in a psychiatric hospital she phoned him one night to ask if he was gay.
ALSO LISTEN: Gay Man Talks About ‘Shock’ Cure Given By 1970’s NHS
After he said that he was gay, his mother said, “Well I’ll always love you, but, if you ever have a boyfriend, you know we can never see you again and you will be disowned.”
He said that although he still lives in the same town as his family, if they see him about, they stop whatever they are doing and walk away.

Filed Under: Anti-Bullying & Homophobia Tagged With: disowned, family, gay, Jehovah Witness

A gay Muslim speaks: Why I left radical Islamism

12/11/2015 By ACOMSDave Leave a Comment

Peter Thatchell
London, UK – 11 November 2015
 
 

How I came out as gay & rejected superstition & intolerance
By Sohail AhmedPeople in a Crowd

Sohail’s story is a contribution to the Peter Tatchell Foundation’s on-going LGBT-Muslim Solidarity campaign, where we give a platform and voice to LGBT Muslims and ex-Muslims.
Sohail Ahmed writes: 
I was born into a practising and very devout Muslim family in East London. My mother wears the niqab and my father keeps a long beard. Both my parents are fundamentalist Salafi-Wahhabi Muslims.
I was brought up in a household where music and TV were not allowed. I was taught that the non-Muslims, the kuffaar, are the sworn enemy and cannot be trusted. I was told that my country of birth, the United Kingdom, was at war with Islam and was the enemy. I was taken out of assemblies at school by my parents, so that I wouldn’t be influenced by western ‘propaganda’.
I was taught this radical form of Islam both at home and at the local mosque I attended every weekday in Leyton. I became engrossed in Islam; reading Islamic books in my spare time. Eventually, I became quite knowledgeable in Islamic theology and was well known in the Muslim community as a person who was religious and very well versed in the teachings of Islam.
People would come to me with their questions concerning religion and their doubts. I explained to them the finer points of Islamic theology, and removed their doubts. Later, I went on to lead the prayers during the holy month of Ramadan as my pronunciation and recitation of the Qur’an was highly proficient.
What I have not mentioned yet is the fact that I am also gay. It was hard enough growing up in a fundamentalist family, but growing up in a fundamentalist family and being gay was even worse. Somehow, I had always known that I was different. When I hit puberty I realised that I had feelings for the same gender. Initially, I didn’t think much of it. I thought it was what everyone experienced. Only later did I realise that most people experienced attraction towards the opposite gender.
It was about the same time I first learned about Islam’s teachings on homosexuality. Before that, sex and sexuality had been considered a taboo subject and had not ever been discussed at home.
I discovered that Islam taught that gay people were transgressing against God and were abnormal. Consequently, I never accepted myself as gay. I didn’t even accept that there was such a disposition as being gay. I thought that my feelings towards other men were because of the whispers of the devil, and were not reflective of my true nature.
Imagine if someone told you everyday of your life, every minute, that you are evil. That you are the work of the devil. That you are unnatural and an abomination against God. Imagine the effect that would have on your psyche. Now imagine that person was you. Imagine you were the person who was telling yourself that you were evil, devilish and an abomination. And imagine you really believed in what you were saying.
That was what I was experiencing every second of my living and breathing existence. I was trapped in a prison set in hell. But instead of this being a physical prison, with physical bars, this was a prison within my own mind. No matter what I tried, I couldn’t escape from this enormously detrimental predicament.
Hiding my sexuality from others taxed me greatly. Every moment I was terrified that others would find out, either at school or at home. This constant terror caused me to suffer from several anxiety attacks. Every time my parents would call me from my room, I would think that they had discovered my sexuality. I lived my entire teenage life in the shadow of this constant sense of dread.
My sexuality and the internal struggle I was dealing with as a result drew me even closer to my religion. I was constantly praying, praising God, and reading the Qur’an. I would ask God every day to remove my affliction of being attracted towards other men. I would beg him to change me so that I could attracted to girls. I so desperately wanted to be normal. I envied my friends for their heterosexuality. Why couldn’t I be straight like them?
I read various religious edicts saying that the way to cure oneself of the disease of homosexuality was to get married to a girl. Because of that I begged my parents to get me married off to someone. I am from a Pakistani ethnic background, so such arranged marriages are quite normal. Thankfully, my parents declined my request, otherwise I would have destroyed not only my life but the life of an unsuspecting innocent girl also.
First doubts about my faith
I had full faith in Islam. I was absolutely sure that it was the right religion. Out of all my peers, I had the most faith and belief in Islam. So when I began to have doubts about Islam it hit really hard.
My first doubts were within the paradigm of Islam. The Qur’an teaches that magic is real, that angels taught the people of Babylon the dark secrets of black magic with the proviso that they not practice it ever.
So I asked myself: How do I know the prophet Muhammad wasn’t a magician? This question put me into a state of great perplexity. No matter what I tried I couldn’t shake the doubt off. I asked some of my peers and read on the subject but couldn’t find anything that would resolve my doubt.
Also I began to doubt the morality of some of the things I believed in.  Was it really right to kill apostates? Where was the freedom or justice in that? Was it right to stone people to death for any reason, least of all because they had had sex outside of marriage? Was it right to chop off the hand of the thief? What if the criminal was a victim of circumstance? Was it right that Islam treated women as inferior second class citizens? These burgeoning questions drew me into a well of confusion.
The doubts themselves weren’t the problem. It was the fact that I was convinced that I would burn in hell forever and forever that was the issue. All my life I had believed in God and Islam. Suddenly I was doubting the validity of the very religion I had myself preached all these years.
I was no longer a true believer in Islam. I was a doubter. Would God ever forgive me for that? Would I ever be accepted into heaven? This fear of being punished for eternity drove me crazy. I tried everything I possibly could to increase my faith, my imaan, but nothing worked.
I fell into a cycle of despair. I thought I was one of the most evil people on earth. Not only was I attracted to other men but also I had just lost my faith. I was convinced I was being punished by God and that I deserved the torment that came my way. My self esteem dropped. My studies suffered. I ended up having to leave medical school because of the severe depression and anxiety that I was suffering from. I just couldn’t keep it together anymore.
Ever since I can remember, I always enjoyed science at school. It was my favourite subject. I was fascinated by how the world worked, and it gave an outlet to my natural intellectual curiosity and creativity. I always came out on top in every science class I was in.
However, there was a problem that arose out of my curiosity: the contradiction between my fundamentalist Islamic beliefs and evolution. This contradiction always troubled me. It came to the fore when an Imam at the mosque I used to attend came out and said that evolution did in fact happen and that it does not contradict Islam. The name of this Imam was Usama Hasan. I had become well acquainted with Hasan over the years as a member of his congregation. I respected him deeply. Hence, when he publicly said that evolution did happen, and he openly preached it from the pulpit, I was deeply perturbed.
So, after a few years of living in this existential hell of not believing but wanting to believe, and of being gay but not wanting to be gay, I decided to question some of my most basic beliefs about the Qur’an.
I had always been taught that the theory of evolution contradicted Islam and that it was untrue; that Adam and Eve (or Hawaa), were the first humans that were directly fashioned and designed by the hand of God. For the first time ever, I approached the subject with an open mind. I listened to what Usama Hasan had to say on the subject. I listened to and watched Richard Dawkins discussing evolution. I did a lot of research on the topic by reading books, browsing online and watching videos. As such I came to the definitive conclusion that evolution did in fact occur.
Now that I had accepted evolution as fact, this posed a grave threat to my religious belief system. I again referred to Usama Hasan and other progressive Islamic thinkers, and decided that evolution did not contradict the Qur’an. I had reconciled evolution with my religious beliefs.
Subsequently, I wondered what other things I could change my mind about when it came to Islam. I began to read at length about progressive Islamic theology. Slowly but surely, all my fundamentalist beliefs fell away, one by one. I no longer believed in stoning people to death.  I no longer believed in cutting off a person’s hand as a punishment. I no longer believed in violent Jihad or holy war.
I had now become a progressive Sufi Muslim. Spiritually, I was happy where I was. Religion finally made sense to me and it felt good. At last I could reconcile my religion with my own personal inner moral compass.
Accepting my sexuality
After a few months of being a progressive Muslim, I decided to look at all the scientific research that had been carried out on the topic of human sexuality. After carrying out this extensive exercise going through scientific literature, I came to a number of conclusions: that being gay was entirely natural, that it was not a choice and that it could not be changed.
After I realised that, I came out to myself. This was the most liberating experience of my life. I was finally at peace with who I was. I was no longer trying to convince myself that I was something other than what I was. This happened beginning of last year, so I came out to myself at the age of 21.
Once I came out to myself, I realised that my religious views regarding homosexuality made no sense. If God had made gay people, why would he throw them in hell for being gay? God was supposed to be all merciful and just. Why would a just God make someone gay, make them experience love and attraction towards the same gender and then demand that that person never have a relationship? That just seemed deeply unjust and unfair.
So I decided that I would look into alternative interpretations of the textual sources of Islam when it came to homosexuality. After looking into the theology behind progressive, gay-inclusive interpretations in Islam, I came to the conclusion that being gay didn’t go against Islam. The book written by the Islamic academic Scott Kugle, “Homosexuality in Islam”, helped me greatly with this.
I spent the next few months blissfully. I was comfortable with both my religion and my sexuality, and I was proud of both. Furthermore, for the time ever I felt proud to be British. I realised how lucky I was to be born in Britain as a British citizen, with equal rights to every other citizen regardless of ethnicity, religion, sexuality or political viewpoint.
This pride in my nationality only grew as I became more interested in politics and realised all things the British government to help others who were less well off, both for the poor in the United Kingdom and the poor abroad.
However, my old doubts returned again. How did I know Islam was the true religion? In fact, how did I know God even existed? Was Islam like the other religions in that it was made up by people?
All this time I had been afraid of looking into these questions. I always had that fear of hell that terrified me into submission and to a blind conforming orthodox faith. But now I had already questioned some of the basic assumptions about my religion and I had as a result changed my views. Why couldn’t I now go on to change my view about the very existence of God? I decided then to put my fears of hell to the side and to look at the deep philosophical question about the existence of God with an open mind free of duress.
I had always been convinced that Islam was the true religion on the basis that there were ‘scientific miracles’ in the Qur’an. When I looked into these so called scientific miracles, I realised that the miraculous facts had been forced onto the language of the Qur’an retrospectively by Muslim apologists.
In fact, the verses in question were so ambiguous, and the link between the modern scientific interpretations and the actual intended Arabic meanings of the words so tenuous, that there was nothing resembling a miracle in the Qur’an at all. Furthermore there were scientific, factual and historical inaccuracies.
I also questioned the story of the life of Muhammad. Imagine a similar man came to me today, I posited. How would I view him? I’d view him as an individual who was suffering a form of mental illness whereby he was experiencing religious delusions. In fact, people who suffer from schizophrenia are well known to have religious delusions and hallucinations.
How likely was it that Muhammad actually split the moon in two, or that he flew to heaven on a winged horse? Put it another way, why was I embarrassed in talking about these fairy-tale-like parts of my religion with non-Muslims? If it was the ultimate truth why be embarrassed about it?
I studied the philosophy and the physics behind the creation, or start, of the universe. I came to realise that it was entirely plausible that the universe came into existence without there being a God. I also studied the religious arguments for the existence of God. I watched many debates, including some debates by Hamza Tzortzis, William Lane Craig, Lawrence Krauss and Richard Dawkins. I asked many people who were knowledgeable in Islam about my doubts about the existence of God, but none of them could answer my questions. Finally, after months of research and questioning, I realised I was agnostic. I didn’t believe in Islam or the existence of God anymore.
Coming out to the world
Once I realised that I was gay I knew straight away that I would want to tell others. I couldn’t live a life of lies, hidden and secret. I also decided that I wanted to tell the world that I was no longer Muslim. I knew I would face a backlash for doing so, but the freedom of living life in openly and honestly far outweighed, in my mind, the negative repercussions of coming out.
At first I came to those who were closest to me. My best friend at the time was the first person I came out to as gay and as ex-Muslim. It was the most terrifying experience of my life. He reacted, much to my surprise, very positively; he hugged me and said that nothing had changed between us. After that I slowly came out to my other close friends. A few weeks later, I had come out to total of seven close friends, all of whom were Muslim, and all of them had been very accepting.
One of my friends, who would regularly make homophobic remarks and jokes, especially supported me. I came out to him straight after he made a homophobic jibe against a person I knew at university. At first he didn’t believe me, but when he realised I was telling him the truth, he shook my hand and told me that he would stand behind me no matter what. Within a few seconds his views of gay people had completely changed for the better, and he would since then remain one my staunchest allies.
During this time, my relationship with my family had been deteriorating. I would regularly have arguments with my parents on issues related to religion. Every time my mother or father would make a misogynistic remark or would say something denigrating against the ‘kuffaar’ I would become extremely angry. I would challenge their views and we would get into impassioned arguments. These arguments and disagreements continued for a few months, until one day I became so angry and exasperated with my parents’ mode of thinking, that I blurted out the words that I no longer believed in God. Immediately my parents told me to pack my bag and leave the house.
I tried to reason with them, but all efforts failed. Dejected and half angry, I packed my bag with whatever I could fit into it, and I left the house. I made my way to a cheap hotel, and stayed the night. The following day, I contacted homeless charities. They all told me to stay at a friend’s or a family member’s house. The only person I could go to was my grandmother. So I went to her house.
She listened empathetically to my story. Tactically, I did not tell her about my agnosticism. I simply told her that I was ‘unsure’ whether God existed. She proceeded to phone my parents, who responded angrily. I took the phone from my grandmother and spoke to my mother on the phone. There were raised voices. My mother gave the phone to my father, who told me that I had return home, because they had discovered something that I had been keeping a secret from them.
Upon hearing the words, my blood ran cold. I realised with exactitude what my father was talking about. He was referring to my sexuality; to the fact that I was gay. Finally, my greatest fear had come true. My parents had found out. I don’t think I have been as terrified as I was at that moment. I was too afraid of going home, for fear of what my parents might do to me. After a number of ensuing calls, my father and mother managed to calm my fears and convince me to come home.
When I arrived home, my father took me out into the garden, so that my little brothers and sisters wouldn’t be able to overhear what we had to discuss. He was afraid that in hearing what I had to say that I may somehow influence them and turn them gay. He asked me a number of questions. Had I ever had sex? Did I have a boyfriend? When did I know I was gay? Why hadn’t told them about my sexuality? I answered the barrage of questions as honestly as I could, whilst always mindful of my safety. As a result, I lied to my father and told him that I had never slept with another guy before.
He said many things to me that day. Many terrible things. Things like I was disgusting, evil, twisted, that I was abomination against God and that I was unnatural. I tried the best I could to defend myself and my identity as a gay man. In the end, my father told me that I could only stay in the house if I agreed to be exorcised. As I had nowhere else to go, reluctantly, I agreed.
Over the next few weeks, I was repeatedly exposed to exorcisms, or ruqyah. I underwent at least four exorcisms. Every exorcism would send me skidding into a spiral of depression and anxiety. Even though my rational mind knew that the exorcisms had no truth behind them, because of the environment in which exorcism was carried out, because everyone there believed in the exorcism, because everyone believed that I was possessed by demons, it created a kind of force-field of belief, that drew me into it and affected my own beliefs.
It was like I was being sucked into a black-hole of despair, evil, superstition and irrationality. I began to consider whether I really was possessed. I began to wonder whether I would end up shaking uncontrollably. Would the devil in me cause me to speak in tongues? These questions thrust the sharp knife of desolation and desperation deeper into my heart.
They culminated in a suicide attempt.
After two months of repeated exorcisms I’d had enough. There was nothing left for me in life. There was only the deep pervading darkness of melancholy and despondency. I had no future. I would never be accepted. I would never experience happiness, joy or love. My mental field of vision was severely constricted and all I could see was the shadow of depression.
I was in the process of preparing to hang myself using the wardrobe in my bedroom, when my father walked in on me. That is most likely the only reason I am alive today writing this story. I talked to my father and he convinced to not kill myself. I thank him for that much, if not anything else.
After the suicide attempt, I decided that I could no longer stay with my parents. I contacted the housing department at my university and I found suitable student accommodation for myself. A few weeks later I moved out. Moving out was quite uneventful. My parents didn’t even say a word to me.
Settling into my new place was fraught with difficulty. I experienced severe depressive episodes and homesickness. But after a few weeks, and once the new university academic year started, things looked much better. I made a lot of new friends. It felt liberating being free to tell everyone about my sexuality. My depression and anxiety greatly improved. The prospects of my life suddenly looked much better than they had ever done.
I met a few other ex-Muslims at my university, Queen Mary, and together we decided we would run the Atheism, Secularism and Humanism society. After a few months of feeling comfortable in my new identity as an openly gay ex-Muslim, I decided to come out to all of my friends and the wider world. I came out on Facebook, simultaneously as gay and as an ex-Muslim. The effect this had was far larger than I ever would have thought. People who I had never met were talking about me. Everyone was talking about the preacher who had come out as gay and had left Islam. I got many hate messages. But I also got many messages of support. I was overwhelmed by the support I received, and I for once felt accepted and loved for who I was.
At one point, a few guys who were angry because I left Islam harassed me on campus. They threw the word murtad¸ a word which means apostate, at me as insult. I was deeply hurt by this and fell into yet another episode of depression for a couple of days. But I recovered quickly, and I was back to my active and happy self in no time.
Right now I’m quite an activist. I campaign for ex-Muslim rights, against Islamist radicalisation on university campuses, and for women’s rights and LGBT rights.
I now refer to myself as an agnostic deist Muslim. I am agnostic about a personal God, but I think there is likely to be something or someone that started the universe or multiverse. I still follow the customs and traditions of Islam but not the superstitious, intolerant, extreme aspects. I am happy, at last.
ENDS

Filed Under: Anti-Bullying & Homophobia Tagged With: fundamentalist, gay, Islamism, Muslim

How the U.S. Right is Helping to Undermine Gay Family Rights in Europe

04/11/2015 By ACOMSDave Leave a Comment

 
 
 
 
 
Care2_Logoby Steve Williams  October 29, 2015

Family
This year the Religious Right was forced to concede it had largely lost the fight to prevent marriage equality across the United States, but now a number of U.S. groups appear to be turning their attention to Europe with the intent of helping European activists define away marriage equality and LGBT parent family rights.
This latest attack comes in the form of a legislative proposal (.pdf) which is being made by a European group of religious conservatives calling themselves the Citizens Committee. Under the European Citizens’ Initiative that was enshrined in the Treaty of Lisbon, European citizens can, through the process of gathering signatures (any one proposal needs at least one million to qualify), call on the European Commission to propose new legislation that would affect the entire EU. The initiative doesn’t directly compel the Commission and the Commission can reject proposals, as it did with attempts to block TTIP, though it does mean that the European Commission would be forced to argue a case against taking up any initiative.
Unsurprisingly, the proposal in question here goes through a number of contortions to try to cherry pick and tie together existing but separate declarations of European family law, highlighting things like “rights of family” and “mother and father” parental roles. Whereas the earlier clauses of the text try to be subtle about their anti-gay bias however, the latter half of the text shows the group’s agenda far more clearly.
For example we have this sleight of hand to undermine marriage equality rights throughout Europe (emphasis added):
(11) The relationship between a father or mother and his or her child is ipso facto a family relationship. By contrast, the relationship between the parents is a family relationship only as a result of their freely expressed will to found a family. In legal systems where the institution of marriage is available this will is manifested through the legal act of marriage. In a legal sense, therefore, the notion of family should be defined through descent and marriage. (12) It therefore appears adequate and reasonable to provide a specific legal status with specific protections to the union between a man and a woman; (13) It appears equally adequate and reasonable that an equal status and equal protections should not be provided to other life forms that are different in fact and purpose from marriage.
In asserting the above as facts, the legislation then launches into its main purpose of trying to prevent the European courts from compelling member states into enacting marriage equality:
Article 2 – Definition of marriage, family and family life In determining the meaning of any legal act pertaining to EU law, or of any ruling, regulation, or interpretation of the European Commission or of any EU agencies, (a) the word ‘marriage’ means a legal union between one man and one woman as husband and wife, and the word ‘spouse’ refers only to a person of the opposite sex who is a husband or a wife;
The proposed legislation also dispenses with Article 2 of a 2004 European Union directive on freedom of movement, essentially meaning that the European Court of Human Rights would be precluded from compelling memberstates to recognize same-sex marriages entered into from outside their borders, which is a key protection. In addition, the text takes aim at recognition of same-sex spouses or partners under existing statutes relating to criminal law that is used in cases of spousal abuse and other family conflicts.
At its heart this proposed initiative is, functionally at least, much like the Federal Marriage Amendment that religious conservatives in the U.S. have sought as a means to undermine and indeed stonewall marriage equality progress. It also seems to be very mindful of the EU court being able to compel states that haven’t allowed for marriage equality into doing so, something that religious conservatives weren’t able to head-off in the U.S.
Right Wing Watch, who first brought this matter to light, notes that the Citizens’ Committee behind this so-called “Mum, Dad & Kids” initiative have heavy ties to the American religious right, including Maria Hildingsson who worked against marriage equality in Ireland this year, among other initiatives, as well as anti-abortion campaigner Grégor Puppinck who, Right Wing Watch notes, “directs the European Centre for Law and Justice, an arm of the Pat Robertson-founded American Center for Law and Justice.” You can see a full list of the many U.S. ties over at Right Wing Watch.
This isn’t the first time that the American Religious Right has attempted to prevent LGBT rights advancing. The American Right infamously provided fuel for Uganda’s now notorious Kill the Gays legislation and encouraged Russia’s national LGBT propaganda ban. In addition, several organizations including the National Organization for Marriage attempted to derail marriage equality in France and, as a result, we saw an escalation of violence against the gay community.
To be clear, the initiative appears unlikely to get off the ground in Europe if only for the broad way in which it takes a hammer to European laws and the fact that attempts to attack freedom of movement have previously been rejected by the Commission, so even if the group can muster enough signatures this broad attack appears unlikely to succeed.
What we do have to be concerned about, however, is the anti-gay rhetoric that will probably emerge as a result of this attempt, and how that could cause untold harm to the safety of LGBTs in European countries that do not provide legislative safeguards.
Read more: http://www.care2.com/causes/how-the-u-s-right-is-helping-to-undermine-gay-family-rights-in-europe.html#ixzz3qW9JwtnO

Filed Under: Anti-Bullying & Homophobia Tagged With: American right, family rights, gay

Donation not discrimination: allow gay men to give blood

03/11/2015 By ACOMSDave Leave a Comment

The Oxford Student
1st November 2015Adam Hilsenrath
 
Anyone who has donated blood will know that the minutes spent in the (oddly comfortable) chair, watching a small bag fill up with blood constitutes a tiny fraction of the entire process.
12193337_952130414846791_1702033846832314153_n-300x199Before you are sat down, you are tested for anaemia and must fill in a lengthy health questionnaire. The first section on the form, entitled “Your Lifestyle”, is mainly about one thing: HIV.  Whether you’ve had sex with a prostitute or with anyone from a country where HIV and AIDS are widespread, the National Blood Service doesn’t want your blood if there’s a chance of you having HIV. This, most would agree, is an understandable and efficient way of preventing donations from people with infected blood.
Yet it is the final two questions about “Your Lifestyle” which come across as archaic, nonsensical and bordering on the discriminatory.
In Great Britain, men who have had sex with men (MSM) in the last 12 months cannot give blood. Full stop. In Northern Ireland, no MSM can give blood at all, regardless of how recently they’ve had sex.
From one perspective you can see a semblance of logic. The United Nations estimates that between two and 20 percent of MSM are infected with HIV, though, clearly, in somewhere like the UK the percentage will be at the lower end of the scale.  In 2009, the Centers for Disease Control and Prevention reported that MSM accounted for 61 percent of all new HIV infections, and of the nearly 800,000 people worldwide living with HIV, 51 percent are MSM. Considering that estimates on the non-heterosexual population range from four percent to ten percent, and that over half of these are women, this does point to a much greater chance of MSM having HIV compared with anyone else (about 60 times more than other men).
Furthermore, HIV can take, depending on the number of antibodies the body produces, about three months before it’s detectable. In about three percent of cases this can take up to six months, meaning that HIV-infected blood could be donated without anyone knowing (a serious problem considering that National Blood Service usually keep blood for only seven weeks). The focus on HIV is further understandable when it’s considered that other sexually transmitted diseases, such as gonorrhoea, can be detected within a matter of weeks.
However, that’s about as far as the logic will go.  There are, on the other hand, many reasons why current practice is flawed.
Firstly, even if the 12 month window was kept to ensure that no one was inadvertently donating blood with HIV, under the current system there’s no space for those MSM who’ve had protected sex. Condom or no condom, MSM cannot give blood. On the other hand, heterosexual men, or any woman, can donate blood even if they sleep with a new partner every night without any protection.
Secondly, MSM in long-term relationships are also excluded. Two men who have been exclusively dating for years can often have unprotected sex, sure in the knowledge that neither man carries STDs and is unlikely to acquire one. But again, under present regulations there is no “I am in a long-term, exclusive relationship” box, and so blood cannot be donated.
Thirdly, sceptics might argue that some vindictive people might knowingly donate HIV-infected blood and that, because MSM are more likely to have HIV anyway, all MSM donations should be prohibited. If we, for a moment, ignore the crass offensiveness of this argument, one should bear in mind that anyone vindictive enough to donate HIV-positive blood would show up on the blood tests done automatically on all donations (because if they know they have HIV, then it’s already passed the three-sixth month period).  What’s more, good-natured MSM who want to donate blood can already lie if they know they’re HIV-free.
At present, we are operating on decades-old blanket assumptions, which unnecessarily bar certain individuals from making a valuable contribution to society.  Research on the correlation between MSM in long-term relationships and rates of HIV possession is yet to be done.
There is a simple remedy. If the law were altered so that any MSM who has either been in a relationship as long as the 12 month waiting period or has had adequately protected sex could donate blood, then the system would still prevent the possibility of HIV donations without unnecessary levels of discrimination.
It has been tried before. Michael Fabricant, MP for Lichfield, has campaigned on a number of occasions for such a legal amendment, but has always lacked support, though I can’t understand why. This is not only an issue of discrimination, but also of public health and liberty.
The current law is fundamentally outdated and homophobic, and at a time when blood stocks are low and the NHS in constant need of donations, it is irresponsible that people who want to save the lives of others are not allowed to do so.

IMAGE/ Mattbuck

Filed Under: Anti-Bullying & Homophobia Tagged With: blood, discrimination, gay, Northern Ireland, politics

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