by Young
I chirped, “All our presents don’t come cheap. What’s in your box, Mr. Timepiece expert?”
When my lover opened his gift, he couldn’t believe what he saw.
“It’s a spectacular Girard-Perregaux!” my lover shrieked animatedly.
We leaped with joy when a knock on the door brought us to our senses. It was Professor Eberhardt.
He waved his hand jubilantly and trumpeted, “What’s the excitement?”
Andy announced, “We’ve been bestowed lavish gifts.”
The sports trainer gave an exhilarated nod and joined in the celebration. We bounced around like a gang of juveniles before we collapsed onto the settee.
Curt declared, “I’m sure you guys know the reasons behind these expensive gifts.”
“Because, Rash and Amm like us,” Helius blazoned.
“No,” Andy contradicted.
“Why?” Samuel questioned.
“They want to get into our pants. That’s why,” I posed.
“Young’s correct. They want to bed all of us. The more, the merrier,” Curt stated unabashedly.
Samuel remarked, “I thought there are no gay people in the Arab world.”
Curt, Andy and I laughed at the Junior’s naiveté before Eberhardt proposed, “Let’s go to Stohrer and have something sweet to celebrate. We can have a ‘no gay people in the Arab world’ discussion there.”
He waved his hand spiritedly to usher us off the couch and to show off his prestigious Piaget Polo. A gift from Rash and Amm.
At Stohrer
Driss and Kaalib met us at the oldest pastry shop in Paris - Stohrer, located at No 51 Rue Montorgueil. This scrumptious temple of sweets was founded by the pastry chef of King Louis XV, Nicolas Stohrer in 1730 and later certified by Monsieur Paul Baudry, the interior decorator of the infamous Opera Garnier.
Driss recommended the moment we entered this delectable establishment. “This patisserie serves the best Baba au rhum.”
“What’s Baba au rhum?” I queried.
Eberhardt chimed, “It is a yeast pastry soaked in a helluva lot of rum and brushed with apricot jam before being garnished with candied cherries and angelica.”
“Sounds decadent,” Andy commented.
The model remarked, “All the goodies here are freshly made, especially their tarte du citron. I love it, it’s my favorite.”
It was challenging to make my choice since the pastries were mouthwateringly enticing. These delicacies seduced me to consume more than a piece. It is of little wonder that the phrase “Qu’ils mangent de la brioche (Let them eat cake)” was attributed to the French Queen Marie Antoinette; even though there is no official record of her having muttered the sentence.
As soon as we were comfortably seated, we chomped at our puffs, pies, and cakes.
Curt said to Samuel, “Let me give you some insights to the comment you made - ‘there are no gay people in the Arab world.’”
Samuel stared at the professor with cream dripping off the corners of his mouth.
Eberhardt continued, “Apparently, you are unaware of the homosexuality issues in the Middle East. You see, Muslim society is strongly patriarchal, and patriarchy by nature extols masculinity.”
He paused to observe the Junior who continued to gulp at his éclair.
The professor resumed, “In the Quranic version of Paradise, there are not only seventy-two female virgins in attendance, but there is also an abundance of handsome young men who serve an endless supply of non-alcoholic drinks. Although it is not a sin to appreciate male beauty; same-sex admirations and relationships don’t always stop at the platonic level.
“Muslim societies have acknowledged and tolerated same-sex relationships in the past. In the 19th and early 20th centuries, European men who had been persecuted for their homosexuality often sought refuge in Morocco and in the remote Egyptian oasis of Siwa where male-on-male unions were recognized and marked with a ‘life partnership’ ceremony.”
Curt looked to Driss for confirmation.
The French-Moroccan expressed, “Many of my Caucasian friends who visited Morocco were struck by the sight of men holding hands in the street, especially soldiers in uniform. Even though several of my Moroccan male friends spend hours preening themselves, they are not homosexuals. Very often it is a cross-cultural misunderstanding.”
“That said, it is true that conservative Muslim countries encourage homosocial behavior, where men are often more comfortable in the presence of other men. For me when I place my hand on another man’s knee, it is a sign of friendship and not necessarily an invitation to sex.”
Eberhardt resumed, “According to the muṭawwiʿūn, Arab men hug and kiss a lot. They ascertained that there is nothing wrong with same-sex kissing as long as there is ‘no chance for any temptation.’”
Helius questioned, “Who or what are muṭawwiʿūn?”
Andy informed, “They are the Islamic religious police and official vice squad of the Islamic states who enforce Sharia law in respect to ethical and moral behaviors on behalf of their country. They are also referred to as mutaṭawwiʿa, and muṭṭawwiʿa.”
Curt recommenced, “To promote virtue and prevent vice, the establishment of a religious police force is considered legitimate with the Quran doctrine. Even when opinions differ, and controversy exists on the function and purpose of this religious police bureau.”
Kaalib opined, “I see the muṭawwiʿūn as an outdated over-conservative annoyance and a hindrance to my country’s secularization.”
“Where are you from?” Eberhardt inquired.
“I live in Barcelona, but I was born in Saudi Arabia,” the danseur replied before he voiced, “I left Jeddah because of the restrictions. It includes sodomy and is punishable by death. And I am not gay.”
“You’re not gay!” we chorused.
Our exclamation surprised the Eurasian.
He clarified, “Just because I enjoy sex with men doesn’t mean I am gay. The fact that a man has sex with another man has little to do with ‘gayness.’ For me, sex is a desirable fulfillment of a need. It does not constitute my identity, nor does it strip away my masculinity. Gays are ‘bottoms,’ and I am a ‘top.’ Therefore, I am not gay.”
“What kind of reasoning is that?” I countered.
The professor inculcated, “When the sexes are strictly segregated, and Islamic laws forbid men to have little contact with women outside their families; it is not surprising that men turn to other men for sexual gratifications. This homo sexual behavior remains just that - an act, and not an orientation. That is not to say that Middle Eastern men who have sex with other men are freely tolerated, even though they are not automatically labeled deviant. The taxonomy revolved around the roles of ‘top’ and ‘bottom,’ with little stigma attached to the ‘top.’ Sexuality is distinguished not between homosexual and heterosexual but between taking pleasure and being used for gratification.”
Kaalib expounded, “I play the role of a man by being a ‘top,’ and I’m in control. I set the tone. Hence, I’m not ashamed of having sex with a ‘bottom.’”
“I didn’t feel threatened by my sexual orientation when I was stationed at the various Arabian households,” I blurted.
Andy interjected before I could put my foot in my mouth. “During our student exchange programme, we were stationed in royal and aristocratic households. Unlike plebeians, our aristocratic paterfamilias operates under a vastly different set of rules.”
Curt stepped in to verify, “That is indeed correct. The Middle Eastern culture thrives in double standards and contradictions, especially for the haves and have-nots. Young, your educational experiences would differ immensely if you were stationed in median households.”
Driss adduced, “When I was growing up in Marrakesh, I grew my hair long and wore glitzy costume jewelry; like the band members I saw in western rock and roll magazines. My parents were horrified and warned that I would have a run-in with the authorities. True to their words, I was carte
d to the police station by a muṭṭawwiʿa.
“He took me to a back room and threatened me prison if I didn’t give him a blowjob and let him plow me. I lied and insisted that I’m not a homosexual. He said he didn’t give a damn what I did privately, as long as I do what he wants of me.”
“And did you do what he demanded?” Samuel pressed.
The model nodded and turned away shamefully.
Eberhardt vociferated, “This demeaning view of sexual behavior, together with the strict segregation of the sexes, serves to foster unwarranted homosexual acts. It shifts the stigma onto ‘bottoms’ and permits older men to excuse their offensive behavior.
“A beardless adolescent is considered an object of beauty and desired by men. The youth would eventually grow into an older bearded man and in turn, desires adolescent males for gratification. Sexual practices in the Islamic world are not fixed into lifelong patterns of sexual orientation.”
Samuel expressed, “In other words, I am correct; there are no gay people in the Arab world.”
“Well, that’s debatable. It is safe to say that homo sexuals are aplenty in Arab societies but to assert that there are no gay Arabians in that part of the world is spurious,” the professor avowed.
“Family and society attitudes toward those who identify themselves as gay, lesbian and transgender are a much bigger issue. How families respond to a coming-out depends on several factors. It is mostly based on the person’s social class and his/her family’s level of education. In extreme cases, coming-out results in the person being ostracised or worse, being physically attacked.
“A lesser reaction is to seek a ‘cure’ through religion or in well-to-do families; through expensive but futile psychiatric treatments,” the erudite professor dispensed.
“I can attest to that,” Driss affirmed before he declared, “When I told my brother I’m into men, he thought I prefer the company of males as friends and thought nothing of it. But when I confided that I am sexually attracted to men, he freaked out and threatened to tell my parents. I retracted my confession out of fear and professed that I’ve outgrown that inclination and am now a heterosexual.”
Helius questioned, “How bizarre! Is that why you relocated to Paris?”
“That’s one of the reasons, but it is not the sole purpose for my relocation. There are a lot more modeling and acting jobs in Paris than Marrakech. Besides, I couldn’t wait to leave my family. Otherwise, they’ll pester me to marry,” the French Moroccan explained.
Helius added, “Why is same-sex love such a taboo in the Islamic world when it was once tolerated?”
My Valet stated before Eberhardt could counsel. “Like the Old Testament in Christianity, Muslim condemnations of homosexuality, are based on the story of God’s punishment of Sodom and Gomorrah.
“The difference is that over the last decade many Christians have taken a fresh look at this story and concluded that it’s about attempted male rape and the ill-treatment of strangers, rather than consensual sex between males.”
Curt injected, “A few Muslim clerics are willing to reappraise this story. The point is, while the written words are fixed and unchangeable they are subject to human interpretation, and interpretations vary according to time, place and social conditions. This is what Muslim and Christian fundamentalists want to deny.
“It is a mistake to view homophobia as a self-contained problem even when Muslim societies are generally homophobic. It is a syndrome in which the individual rights are colligated in the perceived interests of the Islamic community and ethos. Muslim society places a high value on conformity and individuality are frowned upon. The Arabian patriarchal system plays a significant part in this issue when it comes to uphold social norms and to keep up appearances; at least in public but not necessarily in private. Gay men, especially those who show feminine traits are regarded as challenging the social order.”
Kaalib inferred, “Masculine men, like me who have sex with other men are viewed differently. Although state and traditional Islamic law consider the anal sex penetrator and the penetrated as equally culpable; popular opinions of the ‘top’ tend to be less hostile. He is a man, and he does what men naturally do, even if it is not with a woman. However, the ‘bottom’ is viewed with disgust. He behaves like a woman. Therefore, it is assumed that he is a prostitute because he is not doing it for pleasure.”
“What an antithetical world we live in,” I declared.
By now we had our fill. It was time to return to the Ritz for another fancy schmancy night out with our evening’s hosts; the Ajman gentlemen - Rash and Amm.
Double Standards (Chapter Seventy-Two)
“I love Paris, and Paris loves us. We can be ourselves no matter what our sexual inclination.”
Bernard Tristan Foong
March 1969
At Le Train Bleu, Paris, France
At the turn of the twentieth century, Paris received a significant new Universal Exhibition. After the grand Saint-Lazare train station, built in 1889, it was the Gare de Lyon’s turn to take the appearance of a palace to showcase the new PLM Company (Paris Lyon Marseille) terminal; that operated lines of France Southeast network. This monumental task was entrusted to the architect Marius Toudoire, who had built the 64 meters belfry (the Clock-Tower) and the impressive façade of the station a few years prior. The PLM also wanted a prestigious restaurant to showcase the station’s state-of-the-art technical innovation in luxury travel. In 1901, the buffet was unveiled by Emile Loubet, the then President of the French Republic.
Fast forward to 1963, Albert Chazal renamed the buffet as Le Train Bleu (the Blue Train) to honor the legendary Calais-Mediterranée Express; a luxury French night express train that operated from 1886 to 2003. Before the onset of World War II, the Calais-Mediterranée Express gained international recognition as the preferred transportation for the rich and famous between Calais and the French Riviera. The locomotive’s dark blue sleeping compartments color became the designated hue for this top-of-the-line restaurant.
It was in Le Train Bleu (The Blue Train) that we were treated to a sumptuous dinner by the two Ajman gentlemen, Rash and Amm.
As soon as we entered the premise, Samuel, Helius, Andy and I gawked at the impressive artworks that lined its gilded walls by famous artists like François Flameng, Henri Gervex, Gaston Casimir Saint-Pierre, and René Billotte who painted views of Paris, and the Cote d’Azur. These paintings were priceless.
The maître d’hôtel greeted Prince P and Sheik Fahrib with gusto before he escorted our party to a private section of this opulent establishment.
The prince introduced his Emirati cousins to the maître d’, Monsieur Gaétan Hector Giroux.
“C’est son éminence, Rashid bin Abdullah Al Nuaimi et son frère Amman bin Ahmad al Nuaimi. Ils sont mes cousins royale de la famille régnante d’Ajman. Ils sont à Paris pour quelques semaines. Prendre bien soin d’eux (This is His Eminence, Rashid bin Abdullah Al Nuaimi, and his brother Amman bin Ahmad Al Nuaimi. They are my royal cousins from the ruling family of Ajman. They are in Paris for a couple of weeks. Take good care of them).”
Up until then, neither Curt, Andy, or I had any knowledge that the Arabian brothers were Ajman royalties.
Monsieur Giroux pronounced excitedly, “Bienvenue, bienvenue dans notre humble établissement cheiks. (Welcome, welcome sheiks to our humble establishment).”
He added, “Merci, merci, votre Altesse, d’introduction de ces illustres invités à notre restaurant (Thank you, thank you, your Highness, for introducing these illustrious guests to our restaurant).”
As soon as we were seated, we thanked the Ajman royals for their opulent gifts before I enquired, “Sirs, are you enjoying Paris?”
“Very much!” Amm replied. “It is nice to be away from Ajman. It’s a small city, and tongues wag when our backs are turned.”
“What do they wag about?” I queried.
“About me and my brother.”
Before my Valet could interrupt. I b
lurted, “What about your brother and you?”
The Arab answered troublingly, “They muse over our closeness. We go everywhere together.”
Andy posed before I could continue, “Of course, the both of you are close. You are brothers.”
Amm sniggered before he responded without constraint, “They think we are more than that.”
Eberhardt remarked, “I’m sure your denizens propagate the magnanimity you, your brother and your family are doing for your country.”
Prince P declared unreservedly, “We can be candid since we are of like-minded proclivities.”
Rash championed, “It is such a relief to be me in Paris. I don’t have to pretend to be a heterosexual. Ajman is too conservative. Like you, P; Rash and I should buy an apartment in Paris, so we can escape our family’s travails.”
Amm seconded his brother’s proposition.
“If you don’t already know, Rash and Amm are a couple; like P and me,” Fahrib promulgated.
Eberhardt indicated, “There are four couples around this table; except for the Count, Tad and me.”
“In that case, we can speak our minds,” the sheik declared.
The professor questioned, “What happened to that liberal society of yesteryears where Arab literature, poetry, and prose are filled with explicit homoerotic poems and romantic stories of homosexual encounters.”
“Eberhardt, there are no clear-cut answers to your question. My response would be to blame the exegetes (interpreters of scripture), and jurists (creators of law) for condemning homosexual acts,” the sheik opined.
Rash commented, “Fahrib, although your assessment is partially correct, there is no reason to think that exegetes and jurists alone define what is ‘Islamic.’ What people think and do are vastly different from what the laws say they can or cannot perform.”
Amm injected, “To my knowledge, there are no philosophical studies to give us a definitive idea on the percentage of homosexuals, bisexuals, lesbians, and transsexuals in the Arab population. Since the majority of us are hiding behind a veil of secrecy. Personally, I think our kind is on the rise.”