I'm not sure if we disagree. I agree with you that most people change only with great reluctance.
> > . . . so it's not that you can trust a leader just because he
> agrees to do something, and it's not that there is no hope if he
> doesn't agree right away.
>
> But it is always a good strategy to get agreement up front so
> that you then have a chit in your favor as time progresses.
>
> I think this is even more important when you are dealing with
> individuals who claim a religious authority or mandate.
Whenever it's possible to get one, it sure is worth getting it and have it put into writing. I mentioned that the Islamic Republic of Iran's treatment of Jews and ethnic minorities has not been as bad as that in the rest of the Middle East (cf. <http://mailman.lbo-talk.org/pipermail/lbo-talk/Week-of-Mon-20060821/044730.html>), and that is in part because Khomeini directly and explicitly promised protection to them upon his return from exile (cf. <http://mrzine.monthlyreview.org/pourzal280706.html>).
Change in attitudes toward women, GLBT individuals, etc. is more complex, for, unlike in the case of ethnic and religious minorities, whose chief tormentor tends to be the government or the classes in power in many countries, the main problems for women, GLBT individuals, etc. can very well be their own families or other people close to them. E.g., even where the government has made a policy of outlawing sex-selective abortion, it has continued, so much so that in some countries boys far outnumber girls. In cases like this, patient education seems to me to be the only way to go. Here's a young man from Indonesia who has majored in Islamic theology, and he's making an effort to do that patient education (we don't have to agree with him on his historical understanding of sexuality in all its particulars).
<http://www.thejakartapost.com/detaileditorial.asp?fileid=20060902.F04&irec=3>
Changes needed to Islamic view on homosexuality
Farid Muttaqin, Athens, Ohio
It is important to begin any discussion on homosexuality in Islam with a look at how some hegemonic cultures and traditions before Islam influenced Islamic teachings. Greek Hellenism and ancient Arabic society were two important groups that supported a type of Islamic law on homosexuality.
Same-sex relationships have deep roots in the history of humankind. The story of Lot's people in the Koran proves that homosexuality has been a part of human life for a long time. Some famous Greek philosophers such as Aristotle and Plato also experienced same-sex relationships. In ancient societies, homosexuality was considered common behavior. Why do we now view homosexuality as social deviancy? Why is it believed among Muslims that homosexuality is such a terrible sin?
The characteristics of Islamic teaching and its interpretations are possibly colored by the traditions of previous societies. In ancient Greek society homosexuality was a usual sexual behavior. Meanwhile, Islam strongly discourages its believers from mimicking traditions of previous societies. This was significant for early Islamic believers to clearly distinguish themselves from non-Muslims. The Islamic restriction against homosexuality has a correlation to this teaching.
Additionally, the stigma against homosexuality refers to the academic tradition of interpretation within Islamic society, including the subject of homosexuality. Also, the stigma of homosexuality is related to the political interests of the early formation of Islamic society.
One of the most influential traditions in Islam is the patriarchal view of ancient Arabic society. This society encouraged people to show the power of masculinity. It was a common view within ancient Arabic society that only a man could be a leader. Having a daughter embarrassed parents. Fathers would even kill their daughters in order to save the family from disgrace. Having several wives or concubines was a measure of male power. Ancient Arabic society eradicated feminine values in order to keep their masculine images.
The Prophet Muhammad introduced Islamic teachings in this patriarchal Arabic society. Thus, it is possible that the patriarchal views of Arabic society interfered with the tradition of Islamic interpretation, including on homosexuality. Ancient Arabic society resisted homosexual behavior because homosexuality was considered a feminine value. These stereotyped effeminate males were contrary to tribal interests in conflicts which required masculine values such as bravery, courage, strength, roughness and dominance. Homosexuality could reduce these masculine values and lead to losing tribal wars.
It was also common among the first group of Islamic believers to face socio-political and religious wars with non-Muslim societies. Jihad as a spirit of religious defense was a well-known Islamic dogma to win these wars. As with other dogmas of war, jihad at that time was overwhelmed by "masculine values", and under the patriarchal influences of Arabic society the first group of Muslims restricted homosexuality as an irrelevant value of jihad (Wafer, 1997:92). In addition to this fact, the verses of the Koran on homosexuality describe more male homosexual experiences than female homosexual ones. The patriarchal interests influencing Islamic teachings did not count females as significant members of the society.
In times of peace that required "feminine values" such as beauty, love and compassion, rather than "the spirit of masculine values", it is not difficult to find homosexual experiences in Islamic societies. Some great Islamic scholars experienced same-sex relationships. Abu Nawas, the greatest Arab poet, was homosexual. It was common among male Sufis to experience homosexuality in correlation with the belief that sexual lust or nafs (desire) toward women would lead them to spiritual decadence (Schimmel, 1979:124). These realities are crucial evidence that in some contexts homosexuality has not been a major problem within Islamic society.
Homosexual experiences have been alive among recent Islamic societies, including Iran, Turkey, Morocco, Syria and Pakistan (Schmitt and Sofer, 1992). Among Muslims in Indonesia, homosexual experiences are common in pesantren, or Islamic boarding schools. However, patriarchal views still dominate Islamic teaching and its interpretations, including on homosexuality. Thus, Islamic societies tend to maintain the construction of a pseudo socio-religious belief that homosexuality is a major sin.
Progressive Islamic groups have to be aware that stereotypes against homosexuals in the name of Islamic teachings encourage discrimination and even violence. An example of this discrimination can be found in the fact that some Muslim countries criminalize homosexuality.
Based on the fact that various stereotypes and discrimination against homosexuals have a correlation with the misinterpretation of Islamic teachings on homosexuality, it is important to create an agenda toward the recognition of homosexual rights by representing a new interpretation of these teachings. In this regard, therefore, the agenda to recognize homosexual rights has a strong relevance to other progressive Islamic agendas, including stopping violence against women.
The writer graduated from State Islamic University, Jakarta, in Islamic Philosophy and Theology and is a student at Ohio University Athens, the U.S. His research focus is liberal aspects of Islamic feminism. He can be reached at faridmoe at yahoo.com. -- Yoshie <http://montages.blogspot.com/> <http://mrzine.org> <http://monthlyreview.org/>