for a long time, homosexuality in egypt remained a hidden truth, kept secret and unspoken. the media and government presented it as a foreign "disease," barely acknowledging its existence within the country.
this led many gay individuals to grow up feeling ashamed and isolated, desperately seeking connection and understanding.
finding community in a restrictive environment
despite the challenges, egypt's gay community has slowly carved out spaces for themselves.
in affluent neighborhoods of cairo, a select few nightclubs, discos, and bars offer places where gay men can socialize. however, these gatherings are often disrupted by police harassment. ramzi, recounting his experience from last summer, shared how he was apprehended with other gay men during a raid in central cairo.
he detailed being punched, subjected to electric shocks, and held without charges for three nights in a cell.
the rise of online connection
over the past couple of years, activists note a growing assertiveness within egypt's gay community.
numerous internet chat rooms have emerged, providing platforms for gay men to build support networks, organize social events, and arrange dates. yet, online dating carries its own risks. last year, a man was reportedly lured to a meeting in cairo by someone posing as a date, who turned out to be a security agent, leading to his arrest and imprisonment.
overseas voices offering a different perspective
websites based outside egypt, like gayegypt.com, often use satire to critique egypt's authoritarian government, expressing sentiments that would be unthinkable for local sites.
one example features a photograph of mubarak awarding a medal to a young soldier, with a caption playfully suggesting the president is "choosing the prettiest gay cadet."
the queen boat incident: a turning point
a significant event occurred last year with the raid on the queen boat, a popular floating discotheque and nightclub on the nile, known for its thursday-night parties that attracted a sizable gay clientele.
police had previously raided the boat on several occasions, typically releasing suspected gay men within a few hours or days.
a more severe crackdown
however, this time was different. in the early hours of a friday morning in may, security agents detained dozens of men on the queen boat.
after releasing the foreign nationals, the egyptian police imprisoned the egyptian men, and then used confiscated mobile phones and address books to track down other gay men at their homes.
charges and legal proceedings
prosecutors argued that these actions violated islamic principles and posed a threat to the state.
they brought the case before the state security court, a tribunal established under emergency laws enacted after anwar sadat's assassination. this tribunal, typically used to try fundamentalist militants, is known for handing down harsher sentences than regular courts, and defendants have no right to appeal verdicts, which must be approved by the head of state.
a reflection of societal attitudes
the queen boat case exposed the deep-seated prejudice against homosexuals within egyptian society.
local human rights organizations declined to offer support to the accused men, fearing it would compromise their ability to defend other victims of government abuse.
legal defenses and consequences
many lawyers were unwilling to take on the case, and those who did often based their defense on denying their clients' homosexuality.
prosecutors subjected all defendants to anal examinations. sherif farahat, a health-club masseur labeled the "ringleader" of a homosexual "network," received a five-year prison sentence, while 22 others were sentenced to between one and three years.
understanding the government's actions
the severity of the government's crackdown raised questions about its motivations.
some experts suggest that with a significant number of islamic militants imprisoned and the government tightening its control over egypt's mosques, the prosecution was intended as a concession to the country's conservative population.
"defiling religion" as a pretext
the egyptian government often imposes harsh punishments for "defiling religion," although the queen boat trial may have been the first instance where sex was explicitly involved.
around the same time, a young man was put on trial in central cairo for, among other things, describing the prophet muhammad's house as a "pile of stones."
western perspectives and activist efforts
western diplomats believed that egyptian security forces discovered, through internet surveillance, that several activists were considering launching a gay-rights movement in egypt and seeking western funding.
a gay activist in cairo confirmed that these discussions had indeed taken place.
the far-reaching impact of the crackdown
regardless of the reasons behind the crackdown, its consequences for egypt's gay community have been significant. beyond the queen boat incident, the content explores the experiences of individuals within broader social and political movements, highlighting the constraints and contradictions of life in egypt.
experiences in training camps
the source material details spartan living conditions, tests of endurance, limited access to leisure activities, and discussions with senior members of various organizations.
it also illustrates moments of intense camaraderie and enjoyment derived from communal living.
the allure of communal life
the author shares experiences of cooking together, sharing laughter, spending long evenings with friends, engaging in islamic plays, and even playing card games, despite restrictions on certain activities.
selection to attend these camps was seen as a privilege and a step toward advancement.
training and discipline
despite the name of some camps, the primary focus was training in unarmed combat for the young men who participated. upon arrival, participants were divided into small groups, and their mobile phones were confiscated to ensure focus and discipline.
punishments and restrictions
orders were given with the blow of a whistle, and strict discipline was maintained.
punishments typically involved crawling over sand filled with stones and thorns, bare-chested and with hands tied behind their backs. interestingly, these punishments were often directed at older group leaders rather than new recruits.
a rigorous daily routine
meals were basic, and sleep was limited.
after only three hours of sleep, participants were awakened by a whistle for morning ablutions, prayers, and religious invocations. they were then ordered to march at a rapid pace to a village miles away, an especially exhausting activity in the summer heat.
psychological tests
the long march lasted six hours, and participants collapsed upon returning.
shortly after, another whistle call summoned them outside again, this time ordering them to march to the town of arish. the leader scrutinized their reactions, creating an atmosphere of tension. however, it was later revealed to be a joke, intended to gauge their response and test their loyalty.
corrective measures
the concept of "taazir" was used daily to maintain order.
one participant recalls being forced to pray at dawn in a distant mosque, despite the presence of stray dogs along the way. on another occasion, a high-ranking member was punished by being made to stand in foul-smelling toilets for several hours.
the importance of obedience
according to one attendee of a jihadist camp, the equality in submission to the "gamaa" makes discipline and obedience accepted and even desired.
adherence to the hierarchy was paramount, with the brotherhood family often taking precedence over the biological family.
marriage within the brotherhood
muslim brotherhood weddings, held in rooms adjacent to mosques, offered a space for future couples to meet and court according to specific codes.
this endogamy was encouraged to keep dissent in check.
consequences of leaving
while it was possible to stop attending mosque or weekly meetings, severing ties with a spouse or biological family was far more difficult, inevitably drawing those who stray back into the fold.
one individual left the muslim brotherhood to live his own life, but this was not the experience of everyone.
differing levels of tolerance for dissent
the organization tolerated some forms of dissent more than others.
in one instance, a sister married a brother known to be bisexual, yet no one spoke out, and the community remained supportive. however, in other cases, leaving the organization could lead to isolation.
identity and family intertwined
the organization significantly shaped the individual's identity and that of his biological family.
he points to journeys to gaza, turkey, malaysia, qatar, and syria as defining moments. he also acknowledges the upheaval caused by the revolution within the muslim brotherhood.
the impact of the revolution
the revolutionary period affected all aspects of islamic life, not just the muslim brotherhood.
mosques emptied, attendance at ramadan itikaf declined, and fewer people were available to care for children in mosques. political discussions replaced religious discourse, even among salafists who typically avoided politics.
professional opportunities within the network
the brotherhood network opened professional doors.
one graduate in information studies worked for al-jazeera, a turkish television channel, and a production company. even before the revolution, he had distanced himself from the organization after 15 years of membership.
the seeds of defection
one individual, who had attained the status of "amel" and served prison sentences, traced the roots of his defection to when he left university and found the militancy in his neighborhood oppressive.
a different world abroad
after studying mathematics, he moved to yemen, where the "gamaa" helped him find employment.
the world of muslim brotherhood emigrants in yemen differed greatly from the environment of rebellious university students.
public exposure and specialization
his meeting with a journalist encouraged him to share his experiences as a muslim brother on a popular tv show during mohamed morsi's presidency.
this transformed him into a specialist and expert on islamic movements, speaking on television and writing in newspapers.
turning experience into a career
he successfully converted his brotherhood experience into a professional asset. others, like the son of a laborer who became a bus driver, found it more difficult to assimilate into the "gamaa" due to their independent spirit.
the power of cultural capital
one individual's path out of the organization was unique.
despite his father's limited means, a neighbor who was a literature teacher introduced him to writers like charles dickens and william shakespeare. he worked in a bar and a hairdressing salon to finance his law studies.
leaving the walls behind
despite graduating as a lawyer, he struggled to enter the profession.
he states that he left the brotherhood by climbing over the walls they had built around him, learning from diverse sources and interacting with different people and worlds.
a focus on creative pursuits
today, he dedicates his time to writing short stories and film scripts.
these examples suggest that cultural capital is essential for leaving the "gamaa," although professional opportunities also play a crucial role.
intellectual disconnection
one individual realized that he couldn't engage in intellectual and political discussions without causing offense.
the "gamaa" hierarchy instructed him to limit his criticism to senior leadership. he observed that less-educated members tended to be the most faithful and devout.
social and economic backgrounds
many members and cadres originated from villages, informal neighborhoods, and impoverished regions.
wives would even report progress on individual preaching efforts to the leader during dawn meetings at the mosque.
lack of elite involvement
cadres were not typically trained by successful professionals, such as doctors, chemists, engineers, and businessmen, who were preoccupied with their careers and didn't require the organization for their livelihood.
negative connotations
the term "less-educated" carries negative connotations in egypt, implying ignorance and a low social and cultural level.
one individual opposed the creation of a political party by the muslim brotherhood, arguing that members should be free to join or form their own parties.
differing visions for the future
while some favored selection based on trust and loyalty, others advocated for a choice based on competence and specialization, but their voices went unheard.
a new analysis is needed
the aim is not to place blame solely on the muslim brotherhood for their short time in power, but to contribute to a new understanding of the egyptian muslim brotherhood using recent materials published since the revolution and their transition to legalization and power.
the importance of cultural capital
the diverse paths out of the organization highlight the importance of cultural capital in facilitating defection.
this suggests the value of analyzing the "gamaa" through the lens of studies on religious sects employing mind control techniques.
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