Ahmed 1

Destratification of Queer Pakistan; focusing on the

marginalization of LGBT community in Pakistani society with
reference to A Case of Exploding Mangoes and The Quilt

Mumtaz Ahmed
2011-2015
0342-BH-ENG-11
Department of English Language and Literature

GC University, Lahore
 Ahmed 2

Destratification of Queer Pakistan; focusing on the marginalization of

LGBT community in Pakistani society with reference to A Case of
Exploding Mangoes and The Quilt

Submitted to G. C. University Lahore

In the partial fulfillment of the requirements for the
Degree of
Bachelor of Arts (Hons)
IN
ENGLISH LITERATURE
By

Mumtaz Ahmed

2011-2015

0342-BH-ENG-11

Department of English Language and Literature

Government College University, Lahore

 Ahmed 3

Declaration

I, Mumtaz Ahmed, Roll no. 0342-BH-ENG-11, student of B.A (Hons) in the subject of

English Literature, session 2011-2015, hereby declare that the matter printed in this thesis

“Destratification of Queer Pakistan; focusing on the marginalization of LGBT community

in Pakistani society with reference to A Case of Exploding Mangoes and The Quilt” is my

own work and has not been printed, published and submitted as research work, thesis or

publication in any University, research Institute etc. in Pakistan or abroad.

__________________ __________________
Date Signature
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Research Completion Certificate

It is certified that the research work contained in this thesis titled “Destratification of

Queer Pakistan; focusing on the marginalization of LGBT community in Pakistani society

with reference to A Case of Exploding Mangoes and The Quilt ” has been carried out and

completed by Mumtaz Ahmed No. 0342-BH-ENG-11 under our Supervision.

_______________ ________________

Date Sumbal Maqsood (Assistant-professor)

(Supervisor)

Submitted Through

___________ ___________
Dr. Sajjad Ali Khan Controller of
Examinations
In-Charge Department of English Language and Literature
GC University, Lahore
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Acknowledgements

I would like to thank my esteemed Supervisor, Madam Sumbal Maqsood, without

her unremitting guidance and supervision this dissertation would never be accomplished.
She is the only one, whom I would like to dedicate this dissertation because she is the one
who motivated me to keep going, while others were busy dissuading me, due to the
unsavory nature of my dissertation topic. It would be sheer injustice, if I do not mention
Mr. Sameer, for he also squeezed me in, and abetted me sailing smooth towards my goal.
Last but not least I am also equally grateful for all those who reinvigorated me during my
tempestuous endeavor
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Dedication

Dedicated to all those who dare to stand alone and

fight against every injustice.

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Abstract

Homosexuality among humans is as old as human civilization, yet it is still

considered a grey-area and treated accordingly. Unlike Western- modern societies, the
third world countries in general and Muslim States in particular, perceive homosexuality
as an unnatural and abnormal practice, henceforth all possible measures are taken in order
to curb homosexuality. Homosexuality in Pakistan is a wide-spread and well-known
phenomenon, yet the most less-discussed and clandestine as well, due to its sacrilegious
status, as homosexuality is forbidden in Islam. LGBT community in Pakistan is one of
the persecuted communities, despised by religion, scrutinized by Government and out-
casted by society, queers in Pakistan are bound to hide their identities in order to save
their lives. The marginalization of queers is not only confined to State and Society, rather
civil societies, Media and political bodies are also equally responsible to fuel the already
fiercely-burning fire of ostracism. While the role of Pakistani Literature is no droopier
than any other for it has never entertained the pleas of queers let alone misrepresentation.
A case of Exploding Mangoes by Muhammad Hanif and The Quilt by Ismat Chughtai are
perfect examples of misrepresentation. Homosexuality is a taboo, therefore it has never
been discussed openly in our society, hence a wide gap of miscommunication between
queers and rest of the society exists, which results in the formation of false public-
opinion. Pedophilia is mixed with homosexuality, let alone the treatment of
homosexuality as a preference and choice, contrary to the fact that homosexuality is
genetic. No drastic changes in the behavior of society and state are expected hitherto, as
initially our society is quite orthodox along with its ultra-patriarchal molding powered by
centuries- long traditions and norms let alone the homophobic divine injunctions
therefore it seems that marginalization of LGBT community may continue as long as they
exist.
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TABLE OF CONTENTS

INTRODUCTION.................................................................................................................... 1

CHAPTER I
The Plight of Queers in Pakistani Society with Reference to the Story,
The Quilt...................................................................................................................................9

CHAPTER II
Deconstructing, A Case of Exploding Mangoes, by Muhammad Hanif under
the Lens of Queer Theory ………….........................................................................................20

CONCLUSION
............................................................................................................................................. .....32

WORKS CITED
………………….......................................................................................................................35
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Introduction

Homosexuality is considered as one of the notorious taboos customary in today’s

Pakistan; in Islam, homosexuality is prohibited as well as a crime punishable by

whipping, imprisonment and even death. Impoverished by both religion and culture,

homosexuality is still an inseparable entity of the people mostly living in Northern areas

of the country as well as in Seraiki belt. This dissertation aims to expose the

marginalization of LGBT community, which according to Iftii Naseem—the first openly

known Muslim gay writer of Pakistan—“is a minority within minority” (Khan 2011).

Crucified by religion and persecuted by society, the life of a queer in Pakistan is like a

redoubtable tale which nobody bothers to listen; while the wide research-gap on the topic

‘ marginalization of LGBT community in Pakistan’ also confirms the above mentioned

apprehensions. The reason for selecting this topic is purely academic alongside the

prevalent abyss of research-gap, as no considerable research work has been done on this

issue, except a brief report entitled as Pakistan: Homosexuals and Homosexuality by

Landinfo—a Norwegian-based independent body— which therefore provides a sound

ground to conduct research work.

What does LGBT mean? Where did it come from? What is the status of Queers in

today’s Pakistan? And how society and Literature perceive homosexuality? These are

few questions which this dissertation intends to answer; but firstly, in order to understand

the paradoxical juncture i.e. homosexuality still survives amid the clear lack of

acceptance from society and its sacrilegious status, it is necessary to delineate the

chronicle footing of homosexuality in this region, which was once known as

Subcontinent. Homosexuality has its unfathomable roots in this expanse before the
 Ahmed 10

advent of Islam, yet it is often associated with Muslim invaders and Sufis while some

credited English Imperials for the initiation of homosexuality, despite the fact that

English intruders were responsible for the promotion of homophobia as Shetty confirms

in his article, LGBT Community Rights: Where Does India Stand? “India’s exposure to

Victorian morality under British rule induced a mass disapproval of alternate sexual

orientations. Thus, for all practical purposes, homophobia was essentially a Western

legacy in India” (Shetty 2015). While evidences abound to disprove that homosexuality

was imported by Muslims. Hasham in his article, Limitless Boundaries: Homosexuality in

the History of the Subcontinent, affirms:

There is a misconception that sodomy in India was an import and was

introduced into the region by the Muslim invaders. All anyone has to do

to discredit this line of thought is to look at the ways of lovemaking

described in the Kamasutra, a text that predates Islam. When the

Muslims came to this region they too were already familiar with the

concept of same sex attachments. Sultan Mehmud Ghazni who is often

credited as being one of the first Muslim rulers to conquer parts of India

was famously in love with his slave Ayaz. This was the kind of society

where marriage and procreation were part of an individual’s social duty

that once fulfilled allowed a man freedom to seek emotional attachment

elsewhere. (Hasham 2015)

Society, back then, accepted homosexuality through an unspoken agreement as

well as literature, for Subcontinent literature is chock-full of instances of homosexuality;

man falling for man and woman embracing the same gender, can easily be traced
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especially in Urdu and Persian literature. Urdu literature has never lagged behind in

depicting the homosexual union and love. One of the forerunners of Urdu poetry Hazrat

Amir Khusrow (1253–1325 CE)—who was the mystic poet and scholar also known as

“Parrot of India”—was believed to be in profound love with his spiritual guru

Nizamuddin Auliya of Delhi. He voiced his desire and love for Nizamuddin in one of his

Poems:

You've taken away my looks, my identity, by just a glance.

By making me drink the wine of love-potion,

I give my whole life to you Oh, Nijam

you’ve made me your bride, by just a glance. (Naim 126)

Khusrow was a great aficionado of the beauty of young boys of Delhi as he tipped his

emotions for them in one of his couplets:

Because of these pure Hindu boys.

Tied up in their locks,

Khusrow is like a dog with a collar. (Naim 138)

Mir Taqi Mir—one of the stalwarts of Urdu poetry—was also known for his

penchant towards the same sex. His substantial part of poetry has been dedicated to

young boys. Mir affirms:

These pert smooth-faced boys of the city,

What cruelty they inflict on young men. (Naim 156)

While in another couplet, he asserts:

 Ahmed 12

If not him, there is his brother

Mir, are there any restrictions in love? (Naim 152)

In short, homoeroticism was not an alien to the people of Subcontinent generally

and to the poets particularly. It shows to what degree a diverse and pluralistic culture this

region had, in which sexual orientation and preferences had nothing to do to be a

successful and useful member of a society. As Hasham rightly points in his article,

Limitless Boundaries: Homosexuality in the History of the Subcontinent: “The society

was much more tolerant and accepting of homosexuals and in certain situations such

associations were appreciated and celebrated”. (Hasham 2015)

LGBT is an acronym for lesbian, gay, bisexual and transgender, derived from the

popular modern gay movements in 1960. Queer theory, an offshoot of feminism, is now

fully developed into a school of criticism which now advocates for the rights of gays,

lesbians, bisexuals and transgender equally, while initially it was meant to support

lesbians only. Queer, is the term which now embodies all people who are considered non-

straight by normal or straight people due to their homosexual orientations. In various

developed countries, queers now enjoy certain level of freedom as they are not only given

full rights along with protection but also they are allowed to tie knots legally: While third

world countries are quite reluctant to give any sort of space for queers. Our modern

society and literature today have also developed a certain degree of hatred which explains

why queers are subjected to persecution: The treatment Ifti Naseem got—estrangement

and outcast from society and ultimately from the country—is just one of the routine

handlings, a Pakistani queer has to face. Being a queer in Pakistan is more like a gazelle
 Ahmed 13

in a den. Insecurity, persecution and isolation are guaranteed the moment one proclaims

himself/herself a queer. This is the vital reason why the LGBT community chooses to

remain unidentified. Almost every queer lives his/her life in a shadow; due to peer

pressure and divine junctions they are subjected to live a dual life. They have to hide their

identity so as to dodge public humiliation; they act and pretend to be straight and normal

throughout their lives in order to equivocate a walk of shame as well as to shield their

families’ pride and honor. As Miranda Kennedy in her article Open Secrets confirms:

“Homosexuals in Pakistan walk a fine line between harsh legal and cultural prohibition

and some form of unspoken social acceptance” (Kennedy 2004)

Decades of marginalization and subjugation has molded the minds of queers to

accept the marginalization as an integral part of their fate; in addition to society, the

queers themselves deem that they are cursed and ill-fated and destine to carry this burden

of guilt around their neck throughout their lives. Most of them choose to live in continual

self-negation and self-denial due to the communal pressure or in order to safeguard their

families’ reputation; rightly pointed by Sepoy in his article, Eye on Queer Pakistan:

Those who identify themselves as gay having a safe, public life. This is

where Islam-inspired homophobia, repression and denial emerge as

overriding public sentiments. Pakistani gays exist closeted, marked by

secret signs and settings…. Silence becomes the primary medium.

There are many lifelong bachelors and aunts in a society geared

explicitly toward marriage and procreation. (Sepoy 2004)

Homoeroticism, being categorically rejected by Islam, has strangely founded its base

in the Northern Province, Khyber Pakhtunkhwa, which is the frontline state against ‘the
 Ahmed 14

war on terror’ and the people are more radical and hardline followers of Islam, yet they

are also famous for their homoerotic tendencies especially for young boys. As Kennedy in

her article, Open Secrets, confirms:

In some areas, homosexual sex is even tacitly accepted -- though

still officially illegal -- as long as it doesn't threaten traditional

marriage. In the Northwest Frontier Province (NWFP), which

shares many tribal and cultural links with neighboring

Afghanistan, the ethnic Pashtun men who dominate the region are

renowned for taking young boys as lovers. (Kennedy 2004)

While Feminism is still struggling to find some footing in the ultra-patricidal

Pakistani society, empowerment of lesbians seems to be out of context, as well as next to

impossible. Lesbians find themselves between the deep ocean of divine curbs and fierce

fire of societal norms. Being a woman in a Pakistani society means, she has to be an

epitome of obedience throughout her life, be it a daughter, mother or wife; while life

becomes much hellish, if one is a lesbian. Like most of gays, a lesbian cannot dare to

reveal her identity due to the patriarchal molding of society, alongside the homophobic

nature driven by religious injunctions. Hitherto, there is no publically known lesbian in

Pakistan, which confirms the apprehensions that lesbians might never get a chance to

reveal their true identity while shunning their dual life. The silencing of lesbians is more

grave and severe than the gays, for the life of even a straight woman is miserable in most

part of the country, especially the remote and far-flung areas of Baluchistan, Khyber

Pakhtunkhwa, Interior Sindh and Southern Punjab. In these regions particularly and the

whole country generally, women are mostly treated as a canvas to throw emotional and
 Ahmed 15

sexual baggage, so keeping the status-quo in mind, one can profess that lesbians have a

very long journey to travel, contrary to their male counterparts, gays, who somehow

manage to raise their voice for their empowerment and against the prejudiced societal

norms and customs.

Neglected by mainstream media and abandoned by political powers, the LGBT

community of Pakistan seems to take refuge under the cocoons of Literature, e.g. the

pioneer gay poet Ifti Naseem who has written the award winning Urdu book ‘Narman’,

which is considered as a maiden direct conversation of a Muslim gay with the society.

Ifti’s work has inspired and given courage to the silenced queers of Pakistan, who has

now started a movement named, PQM –Pakistan Queer Movement—which aims to work

for the empowerment and emancipation of queers; as Modern Pakistani literature has

always given a cold shoulder to the queer community, by keeping them at arm’s length

from the literary horizon.

The First Chapter of this dissertation deals with the sub-plot of the novel A Case of

Exploding Mangoes by Muhammad Hanif which exhibits the homoerotic relationship

between the protagonist, Ali Shigri, and his friend Obaid. Stereotypes and preoccupied

notions regarding queers are discussed in length and a parallel has been drawn to

compare it with the status-quo, in order to expose the plight of queers in our society.

Issues like identity crisis, hate crime and discrimination against queers are highlighted

alongside the author’s treatment of homosexuality as a weapon of destruction. Firsthand

experience of queers are also included via personal interviews as well as excerpts of

interviews published in newspapers as to highlight the ongoing marginalization of LGBT

community.
 Ahmed 16

The dilemma of gender and its implications are discussed in Chapter II with

reference to the short anecdote “The Quilt” by Ismat Chughtai. The repressed female

sexuality and the hegemony of masculinity is not a news rather it is centuries-old due to

the patriarchal molding of our society. Female sexuality was never discussed openly in

literature but Chughtai’s The Quilt, for which she had to face trials and tribulations as

well. The homoerotic affiliation of the protagonist Begum Jan with her maid Rabbu is

treated as the main theme of the story. The perspective and attitude of society towards

Begum Jan’s homoerotic tendencies are discussed in length alongside the author’s

misrepresentation of homosexuality for Chughtai treats homosexuality as an option and

choice contrary to the fact that being a queer is genetic.

 Ahmed 17

CHAPTER I

The Plight of Queers in Pakistani Society with Reference to the Story The Quilt.

\ In the South Asian society where kindergarten jingles fed to breed of undeveloped

minds, depicts the imbalance of a culture in which men and women have been ghettoized,

it lays the foundation of the male-controlled attitude which is hitherto the prime source

of inspiration for fortifying discrimination against women. It is the gender based

discrepancy which has categorized men and women into masculine and feminine (i.e.

gender). Sex is natural, unlike gender which is a socio-cultural artifact and man-made. So

male is measured as a symbol of power and authority while the female is restrained to the

lyrics as attractive, beautiful and delicate. The idea of gender is responsible for the

division of human beings into sex-difference which then lays the foundation of restriction

on women, making them subordinate, voiceless and mere objects in possession.

Ismat Chughtai, one of the forerunners of Urdu literature, was the most bold and

controversial woman writer of the twentieth century. Recounting the anecdote of Begum

Jaan in The Quilt—a translation of the original work titled as Lihaf written in 1942—

Ismat Chughtai poses this question of gender discrimination with such an ease in a

society, where women are barred from going outside the four-walls without the

permission of their husbands or any male family member. Female sexuality has never

been discussed and entertained in such fashion before. Chughtai’s new woman is a

symbol of rebellion against the hegemony of male sexual preferences. It is evident from

the historical fact that Chughtai had to appear before the High Court due to the obscure

content in her short story which she successfully defended and won; it shows the ultra-
 Ahmed 18

patriarchal molding of the society where mere discussing the issue of female sexuality is

considered a sin let alone raising voice for emancipation.

Lesbians do exist in all societies however it depends on the socio-economical,

geopolitical and religious footing of a society, societies like ours has always turned a deaf

ear to the voices of queers living in our society. Their untold stories and voicless pleas

are still waiting to be heard and answered. The story of Begum Jaan is an account of a

young girl who was happened to live with Begum. The selection of a young girl as a

narrator of the story itself tells that Chughtai was well aware of the consequences and

possible reaction from the society, due to which she carefully chose a child to narrate the

saga which marvelously exposes the marginalization of female sexuality akin to Bapsi

Sidhwa—who also chose a child to narrate her masterpiece novel Ice Candy Man, which

though generally deals with the dilemma of Indo-Pak partition yet it also shrewdly

unravels the homoerotic tendencies innate in the narrator— yet contrary to the popular

notion that this story(The Quilt) highlights the issues of queers, I think it has done

unconceivable damage to the cause: The story tells that Begum Jaan seeks sexual

satisfaction from her maid not because she is a lesbian or she is attracted towards same

gender rather due to the complete disfavor and lack of attention from her elderly husband;

she is compelled to seek sexual favors and pleasures from her maid Rabbu, which gives

the impression that her homoeroticism is nothing but a choice, she has to do that because

her husband is not willing to. “Having married Begum Jaan he tucked her away in the

house with his other possessions and promptly forgot her. The frail, beautiful Begum

wasted away in anguished loneliness.” (Chughtai 36). The whole notion of

homoeroticism is being challenged, reducing it to the level of opportunity and option. It

 Ahmed 19

appears that people still have no idea what being a lesbian means. They rely on the

preconceived notions that having sexual relation with the same gender makes one queer,

this mindset clearly tells how much the LGBT community is being neglected and

misunderstood. While ample evidences are available to prove that homosexuality is not

an abnormality; according to a research published in U.S. National Institutes of Health

(NIH) in Bethesda, Maryland suggests that a specific stretch of the X chromosome called

Xq28 holds a gene or genes that predispose a man to being gay. (New Science Magazine.

2014). Hence it sparks the debate of Nature or Nurture i.e. whether homosexuality is

natural or unnatural, though LBGT activists are of the view that homosexuality is

completely natural which is also their core argument against the onslaught of society yet

the mainstream members of the society or straight people are not ready to buy this

argument for they deem that homosexuality is nothing but contradictory to the natural

course hence it is liable to sheer antagonism. While an article, Nature vs Nurture: Is

Homosexuality a Choice, submitted by Naz Pakistan claims:

Homosexuality is a completely natural phenomenon which is also observed

and documented in more than 1,500 animal species… Different animal

species use same sex behavior to satisfy all sorts of needs like pleasure, pair

bonding, looking after the young, and social advancement…One research

study conducted last year with 409 pairs of gay brothers found that

homosexuality was more common amongst brothers, showing that sexual

orientation is not a choice but that people are born gay or straight. (Laaltain

2015)
 Ahmed 20

Hence this question of natural or unnatural should be laid to rest as it serves no good

purpose for homosexuals do exist and are a part of our society, so instead of living in

denial, society must face the reality as to look deeper into the hardships, hate-crime and

discrimination faced by queers each day in our society. The question whether

homosexuality should be entertained as natural or despised as unnatural only yields futile

debate, as why we need some biological evidences in the first place to prove that

homosexuality is as natural as heterosexuality. Our constitution provides protection as

well as allows freedom of speech to everyone, including Muslims, Hindus and Christians

without any biological confirmation whether they have a Muslim-gene or a Hindu-gene

for we don’t need any proof to show respect to ones preferences and choices, so why we

should judge LGBT community for their preferences and why should we discriminate

them for their choice of life, despite the fact that their preferences are innate and genetic.

An LGBT activist from Lahore shares his view: “It is so difficult to live a gay life but if

people are still living this difficult life, it has to be beyond nurturing and choice”.

(Laaltain 2015)

The Quilt does not seem to stop its misrepresentation of queers as the case of

Nawab Sahib, the husband of Begum Jaan, confirms this notion; Nawab Sahib is depicted

as a gay who has a keen interest in young and beautiful boys:

He, however, had a strange hobby. Some people are crazy enough to cultivate

interests like breeding pigeons and watching cockfights. Nawab Sahib had

contempt for such disgusting sports. He kept an open house for students—

young, fair and slender-waisted boys whose expenses were borne by him.

(Chughtai 36)
 Ahmed 21

Again a preconceived notion which has brought enormous defame to the LGBT

community. Sexual relation with young boys cannot be called homoeroticism rather it

falls under the notion of rape. Pedophilia has been badly mixed with homoeroticism

which has now further added fuel to the fierce fire of marginalization of LGBT

community. Pedophilia is an inhumane act of barbarism which should not be mixed with

homoeroticism at any cost. The curse of pedophilia has plagued the whole country,

especially Peshawar, where teen boys are subjected to sexual exploitation: As filmed in

the documentary entitled as “The Hidden Shame of Pakistan” produced by the veteran

British producer, Jamie Duane, directed by Muhammad Naqvi, which exposes the plight

of young adults and teens being exploited by grown men. In the documentary, a

pedophile shamelessly confesses that he is well aware of the fact that his deeds are

nefarious, yet he cannot help himself; on top of that he bluntly refuses to be a gay, when

asked. Numerous reasons abound to explain this odd behavior, top of them is the strict

gender segregation, prevalent in this region as a part of centuries-long traditional norms:

Women are fortified inside the four walls and are not allowed to meet any male member

of the society but family. Confirming the above mentioned observations, The Guardian

journalist, Shahista Gohir points out that traditions involving abuse of minors is

widespread in both Afghanistan and Pakistan:

“The moral hypocrisy is outrageous in a country where homosexuality is not

only strictly forbidden but savagely punished, even between two consenting

adults. However, men who sodomise young boys are not considered

homosexuals or pedophiles. The love of young boys is not a phenomenon

restricted to Afghanistan; homosexual pederasty is common in neighboring

 Ahmed 22

Pakistan, too. In my view, repression of sexuality and extreme gender

apartheid is to blame”. (Gohir 2010).

So the pedophiliac mayhems, which have engulfed this expanse, depicts the sexual

frustration due to prolong strict gender segregation, powered by radically interpreted

version of Islam and centuries-long cultural norms. As well as the lack of knowledge and

ignorance regarding the identity of LGBT community has also led the society to construct

false notions and beliefs which further act like catalysts in the ongoing process of

marginalization.

The institution of marriage is a safe haven for most of the queers in order to avoid

walk of shame and eternal humiliation yet the consequences of such marriages are drastic

and tragic. The failed married life of Begum Jaan rightly points out that such marriage is

a mismatch, where no healthy relationship can be nourished and nurtured; rather

estrangement and regret keep haunting them for eternity. Behind the closet queers exist,

who unwillingly find asylum under the banner of marriage and are destined to carry this

burden of guilt for rest of their lives. According to a true story published in The Express

Tribune Blogs: My Husband is a Gay-A Difficult Truth, a couple Sohail and Ifrah married

happily for six years and a four-year old baby to complete their family, were living

happily until Ifrah found out that her husband is a gay. She discovered that her husband is

involved in an intimate relation with a guy.

“Her happy little world, the family she built over years, all fell apart. She

thought of giving her husband a divorce, but her parents refused to support

her decision, fearing disgrace and finding it hard to get good proposals for

her unmarried sisters in the presence of a divorced daughter at home. Their

 Ahmed 23

advice to Ifrah was to somehow ‘manage and get along’ with the same life”.

(Hira 2015).

Ifrah is not alone who is facing such situation rather each and every married queer, as to

avoid humiliation and disgrace to their families, is weathering the same storm. Hira

another ‘straight’ or ‘normal’ girl who was married to a gay:

“On her wedding night, Hira found out that her new husband had a male

partner. Her world came to a standstill. He told her not to expect much from

him because he had no inclination towards her as a wife. Hira came back to

her parent’s house the same night and when she confronted her in-laws, they

sheepishly replied that they thought he would be ‘fine’ once he got married to

a girl”. (Hira 2015).

While these tragedies could be averted, if society for once cease to act its ‘taboo and

unnatural’ attitude and face the reality, instead of sinking its head into the sand of denial,

like an ostrich. Countless families are suffering like the families of Ifrah and Hira

because discussing homosexuality is a taboo, hence silenced queers have no choice other

than plunging into a marriage which would end up making their life miserable. The

solution of being gay is to marry him to a girl, which as a result makes him ‘straight’, as

the case of Hira exposes how people in our society think about queers. While in India a

campaign named as “corrective rape” has been launched with the sole purpose, to cure

homosexuality, as they think homosexuality is a disease which can be cured by forcing

the victim to rape someone; this mentality is not only found in India but also in Pakistani

society where majority considers homosexuality as a psychological disorder which can be

treated by using various methods including religious practices like dua, (prays) tawiz
 Ahmed 24

(amulet) etc. or by undergoing medical therapy. Deepthi Tadanki, an Indian LGBT

activist spotted saying: “Family members forced a gay boy to have sex with his mother,

in a bid to turn him 'straight”. (Daily Pakistan Global 2015). In a nutshell people perceive

homosexuality more nefarious than incest for the above mentioned victim was forced to

have sex with his mother, such amount of antagonism towards homosexuality reveals the

plight of queers in our society. While The Independent newspaper claims that the

ongoing ‘corrective rape’ has given a golden chance to people, who consider

homosexuality as a disease, to sexually harass queers in order to cure them, so far dozens

of queers have been raped: “Among the victims was Mvuleni Fana, who was walking

home from football practice when she was gang raped by four men who told her they

would make her “a real woman” before beating her and leaving her for dead. (The

Independent 2015)

As mentioned earlier that Ismat Chughtai faced public’s wrath, mainly from

religious groups who dragged her into court of law for she dared to touch upon the issue

of female sexuality. In our society where we only see women in the role of sister, mother

and wife, where obedience is what expected from them, in such atmosphere discussing

the female sexual preferences and desires would be considered as a sign of Armageddon.

A 1996 Indian film Fire, which was loosely-based on Ismat’s The Quilt, received a harsh

public treatment, including attacks on cinemas, which later on led to the banning of the

film. Bal Thackeray, the then Leader of the extremist Hindu political party, feeling the

heat of the movie Fire, termed Lesbianism as a ‘Social-AIDS’ which might spread as an

epidemic, engulfing the whole society and tradition.(New York Times 1998). Almost

everyone in Pakistan shares the same opinion that lesbianism is completely alien to our
 Ahmed 25

culture, tradition and history, hence the depiction of homosexuality should not be

tolerated at any cost; rather the spreaders must be dealt with iron-hand. Those are the

people who only want to see women in their assigned roles and anticipate that deviation

from such ‘noble-path’ would ultimately disturb the whole social fabric. Shabana Azmi—

one of the protagonists in the movie Fire—comments:

“What the women are doing basically is negotiating more space for

themselves, what they are doing is trying to break out of the tradition that

places them only as wife and mother, as the bearer of male’s children and the

fact that they are moving out of that and also claiming desire. My God if

women start claiming desire, can you imagine how dreadful it would be for

our culture” (Fire: The Documentary 1998).

It is noteworthy that Hindu culture allows somehow few degrees of freedom to women or

to be more precise they are little bit tolerant about issues like lesbianism though it is true

they did attack and harass the film’s crew alongside destroying cinemas yet at least they

are still alive. If ‘Fire’ had to screen in Pakistan, situation might be completely different

as Pakistani society is intolerant along with icing on the cake, religious fundamentalism

has also fueled the fire of intolerance. When Deepak Mehta—Director and Writer of the

movie ‘Fire’—was asked that if she would have been a Muslim-director, would people

react more violently? Mehta responded:

“Oh absolutely. In this climate right now it would have been a disastrous. If I

was a Muslim, I would have been lynched by now and the film would have

been put into cans and dug up into some cave or the other” upon asking
 Ahmed 26

whether she is serious, “Oh absolutely, there is no question about it”. (Fire,

The Documentary 1998)

The dismal situation and sordid state of the affairs profess that there is no silver-

lining for Pakistani queers as society grows more and more intolerant with each passing

days contrary to their Western fellows who are enjoying the perks of secular-democracy,

as gay-marriage has been finally legalized in USA. In the wake of legalization of gay-

marriage Pakistani queers show support on internet and social sites, along with some civil

society activists. The only hopeful aspect for the calamity-stricken and persecuted queers

in today’s time is Internet and social sites, where they can openly communicate and find

likeminded people. Also Internet and social media are acting as the only hope for LGBT

community by raising awareness among general masses through blogging and promoting

it on Social sites. If we observe the response from society upon the selected works for the

dissertation i.e. A Case of Exploding Mangoes and The Quilt it can be safely said that

modern society has somehow developed some patience towards LGBT community, as the

comic novel by Muhammad Hanif, A Case of Exploding Mangoes didn’t spark any

agitation like The Quilt; maybe it is due to the fact that Muhammad Hanif resides in

London, therefore he has found a certain degree of relaxation while discussing

homosexuality in his novel. Secondly his novel is comic and satirical in genre; that’s why

it has successfully diverted people’s attention otherwise people would not let such an

excellent chance to protest against obscenity and vulgarity, as it happened in the case of

The Quilt.
 Ahmed 27

Pakistani director Siraj-Ul-Haq, in order to test the patience and acceptance level of

Pakistani society regarding LGBT community, has recently depicted a homosexual scene

in his famous serial Humnasheen, which is being aired on Hum TV. This has already

sparked a controversy over internet as well as on social sites. Upon asking a fellow

student at my university that what is his opinion regarding the depiction of homosexual

scene, to which he responds that Hum TV is crossing all set rules and regulations of our

society. “It is immoral and un-Islamic”, (Zia 2015) he further adds. Now keeping all the

above mentioned facts in mind I can safely claim that LGBT community will continue

facing discrimination, hate-crimes, social abuse and marginalization unless and until

society accept them as an integral part of the community rather chanting the mantra of

‘non-straight’ and ‘unnatural’ for eternity.

 Ahmed 28

CHAPTER II

Deconstructing A Case of Exploding Mangoes by Muhammad Hanif, under the Lens of

Queer Theory.

Pakistan is truly a land of adventures, where never-ending adventures follow one

after another without slightly disturbing and shaking the deep slumber of its inhabitants.

The novel, A Case of Exploding Mangoes—a satirical masterpiece by Muhammad

Hanif—deals with the enigmatic demise of Pakistan’s “Mard-e-Momin” General Zia-Ul-

Haq, whose plane had blown in the air just after taking off. Hanif, using his literary-wit,

tries to suggest various possible plots, which roasted the then Chief Martial Law of

Pakistan, alive in the air, alongside the American Ambassador and numerous other

Generals and high-ranked officials. Apparently this dissertation has nothing to do with

the main theme of the novel as it does not resonate with the core attention of the

dissertation i.e. LGBT community, yet the author has discussed homosexuality as a sub-

plot of the novel: Ali Shigri, the protagonist, is involved in an intimate relationship with

his friend Obaid, who also happens to be his roommate, as they both are cadets at

Pakistan Air Force Academy. Hanif’s treatment of homosexuality, as a sub-plot, shows

that Modern literature still does not ready to give space to the silenced LGBT

community. This is the only novel which somehow exquisitely depicts the genuine vows

of queers, while the rest of them have completely sidelined the pleas of homosexuals.

Modern Pakistani English literature though has gained enormous public’s attention

through its bold and unique theme and marvelous portrayal of social issues, yet when it

comes to the dilemma of LGBT community, it always turns a deaf ear for after all

homosexuality is a taboo. Usually writers deliberately skip or misrepresent

 Ahmed 29

homosexuality in order to avoid public wrath, for homosexuality is against the

constructed norms and traditions of our society.

Homosexuality, as depicted in the novel, would be discussed chronologically

alongside comparing it with the rampant position of queers in our society. In the prologue

of the novel, Hanif uses the word “homosexual” as to describe the physical appearance of

the American Ambassador. “Arnold Ralph, whose shiny bald head and carefully groomed

moustache give him the air of a respectable homosexual businessman from small-town

America”. (Hanif 1). I could not understand, no matter how hard I pondered in order to

get any epiphany, for there is nothing more absurd than the above mentioned statement.

The author is possibly trying to mock foreigners by coining such phrase. Stereotypes are

often called as the false shadow of reality and truth, Muhammad Hanif also seems

intoxicated by stereotypes for it is a widespread perception that white people are mostly

gay; hence, categorizing people on the basis of stereotypes is a sheer discrimination. It is

a brainchild of prejudice, midwifed by ignorance and lack of awareness regarding LGBT

community. How does a homosexual look alike? Does he/she have any special looks?

What is the set rules to define and judge a queer by his/her appearance? Hanif is not the

only one who mocks homosexuals; rather it is a routine handling and a well-established

societal habit. Our society takes pride in discriminating queers for people think that

queers are abnormal people; rather they are under some monstrous spell which is forcing

them to behave in such unnatural and wicked way, therefore they are vulnerable to shear

hatred and estrangement. If there is no phrase like “heterosexual looks” then why the

writer is implying the phrase “homosexual looks” for I have never heard someone

addressing that way, while describing a “normal” and “straight” person. Later on, Hanif
 Ahmed 30

also pictures Brannon—the drill instructor at Pakistan Air Force Academy—as a gay,

hence it seems according to Hanif every white male is a gay.

Estrangement and entitlement are chief gifts from our society, given to those who

declare themselves as queer, while in most cases such favors and designations are

awarded by ‘straight’ people to those who act opposite to what they consider natural and

normal behavior. The word ‘gay’ is more like a slang and people who dare to deviate

from the established course are often awarded with such terms. Hani Taha in her article

“Let’s get this straight…I am not” confirms:

“The very word ‘gay’ is used as a derogatory term, liberally used to label

men who display what is considered ‘effeminate’ behavior. Whether or not

these men are actually homosexual is irrelevant and, in some circles,

displaying emotion or sensitivity is enough to be labelled ‘gay’ or a ‘fag’.

And for those who are in fact homosexual, there can be more unpleasant

consequences”. (Taha 2011)

Based on personal experience, I myself got awarded with such title from friends and

relatives for selecting such unholy topic for dissertation. While most of them think I am a

gay for people, whom I know very well, are now a days looking at me with abysmal

suspicions, as they anticipate that I might have switched my sexual preferences. Well in

such atmosphere it is not a difficult task to feel and find out what is happening with real

queers and how they are coping with such challenges posed to them every day by our

society. In pursuit of firsthand and genuine experience and realization, I interviewed a

gay, who on the condition of complete anonymity, agreed to share his excruciating

anecdote. He said:
 Ahmed 31

“I am a gay and I have been a gay for my whole life. It is not an option or

choice, I was born that way. From my childhood since today I am attracted

towards same gender only, I never felt any infatuation towards opposite

gender. I like to hang out with guys, it gives me real pleasure and

satisfaction”.

Upon asking how his family and relatives treat him, he added:

“When I realized that I am a gay I told one of my friends, soon it spread like

a wild fire throughout my school, I became a laughing stock overnight,

everybody cracked jokes on my expanse irrespective of gender. Girls used to

call me that I am not a man since I am a gay; therefore I don’t have any

maleness in me. Life became unbearable for me, soon my parents got the

news and first my mom scolded me followed by harsh physical punishment

from my dad without even asking anything. I had no idea what wrong I have

done. My parents never treated me like they used to treat me before, I was

like an unwanted child. That night I cried for hours, I could not understand

why they are so furious, it is not my fault that I was born that way, to be

honest I simply cannot help myself. My parents did whatever they could do

to stop me, I have been medically examined twice along with frequent visits

to local quack in order to treat my illness, that’s what my mom thinks. I was

not even allowed to go with my friends neither they could visit me at my

home. One of my uncles advised my dad that they should find a girl for me to

marry as it would cure my illness. Well, what can I say! I was a married man

at the age of 18!”

 Ahmed 32

I asked, so did marriage change anything? He smirked for a while and then responded:

“Believe me! It was like a prison. I could not feel any attraction towards my

wife, I felt that I am being imprisoned in my own body. Things between me

and my partner went from bad to worse, I sometimes feel sorry for her, as I

badly messed up her life as well but what can I do? It is not in my control like

I said I cannot help myself. I never thought that being a gay means eternal

punishment. I often ask God, why he created me in such fashion at first place,

while he already knew that I have no place in this society let alone at my

family” (Anonymous 2015)

This story unveils the dark aspects of our society, as when it comes to treat a queer.

Certainly this is not a unique story rather it is a story which each and every queer in

Pakistan shares. May be the others might never get a chance to tell their story for our

society has no patience to hear such crap, also what would happen if they do listen for at

the end of the day queers will remain unnatural and abnormal, out casted and abandoned

by their families and society, destined to loiter in pursuit of a never-finding recognition

and acceptance from our society.

Hanif did discuss homosexuality, though as a sub-plot, in his novel yet how come

he easily got away with it i.e. without any public furious reaction, as it has been a

tradition in our society like the way Ismat Chughtai was brought in the court of law for

discussing such filthy and obscure topic, as discussed in Chapter I. This may sound that a

paradigm shift has been occurred in our society with the passage of time, hence it can be

seen as a positive gesture for the doomed LGBT community. But I think it is not the way

it seems to be, the only reason Hanif was saved from harsh antagonism is due to the fact
 Ahmed 33

that he has adopted a satirical and comic tone trough out his novel, therefore he

successfully managed to avoid the mayhem of public criticism which otherwise is

inevitable. Perhaps, Hanif was aware of what Oscar Wilde said: “If you want to tell

people the truth, make them laugh, otherwise they will kill you”. (Wilde 12) Ismat in her

short story has discussed the issue of homosexuality clandestinely, which requires an

expert reader to trace out the meaning hidden between the lines, yet she was trialed and

humiliated publically. Another aspect worth pondering is the fact that A case of

Exploding Mangoes is written in English while Ismat Chughtai’s The Quilt was originally

written in Urdu entitled as Lihaf, hence due to the limited readership of Pakistani English

Literature Hanif’s novel has not attracted the expected attention of public. Secondly

English is considered as a language of elite class therefore there is a remote possibility

that they have developed certain level of acceptance regarding LGBT community due to

the Western factor i.e. homosexuality is an officially celebrated phenomenon in almost all

advanced societies, as elite class in our country generally copycats their Western peers.

Summarizing the whole discussion a report in Weekly Pulse confirms,

“Homosexuality has never been a topic to debate in Pakistan, neither in

media nor in public forums. A very few articles have been published on this

issue, only in a few English language magazine, which has hardly a two per

cent readership in all over the country”. (Report 2011)

Chapter Seventeen of the novel contains vivid depiction of homoerotic intimacy

between Ali Shigri and his friend, Obaid. This is definitely one of its own kind for no

other literary artefact in Pakistan has dared to touch this topic. Muhammad Hanif is

indeed a pioneer in this regard,

 Ahmed 34

“I breathed in the smell of jasmine oil from his hair and sank back into the

mattress ….His lips travelled along the outline of my jaw, his fingertips made

tiny, airy circles on the tip of my cock…his eyes were shut and a gentle smile

was spreading around his lips, a smile so serene, so full yet gentle, that he

seemed to have retreated into his world where the wind whispered in his face

and the ocean beneath him was still”. (Hanif 164).

The important statement follows after their intimate physical love, when Obaid said that

we must not leave any trace, “No, No,” he whispered in the end, cupping me in his hands

in a futile attempt at not leaving any traces on the bed, “Not on the sheets”. (Hanif 164).

Fear of being caught is obvious in this statement which shows that they were both aware

of the consequences, as homosexuality is a crime in the eyes of law. According to

Pakistani Constitution homosexuals are abound to prison for two to ten years, according

to a report by Weekly Pulse,

“Under section 377 of the PCC, whoever voluntarily has carnal intercourse

against the order of nature with any man, woman or animal, shall be punished

with imprisonment for life, or with imprisonment of either description for a

term which [shall not be less than two years nor more than] 10 years, and

shall also be liable to a fine”. (Report 2011).

Obaid probably realized the gravity of the situation therefore he insisted to not leave any

sort of traces. It is not difficult to anticipate what might happen if they were caught red

handed as various precedents are available to tell us what happened with those who were

caught during action; according to a report, ’Pakistan: Homosexuals and Homosexuality’,

by Landinfo—an Independent body that collects and analyses information on current

 Ahmed 35

human rights situations and issues in foreign countries —states the findings by The

American Gay Rights Organization, GLAPN, with the references to the World

Organization Against Torture (WOAT),

“The World Organization Against Torture (WOAT) is targeting Pakistan over

the recent whipping of two males allegedly caught having sex in a public

lavatory. Mohammad Zaman, 38, a mosque worker, and Fahimullah, a 14-

year-old student, were lashed publicly May 17 in Bara Bazar in Pakistan's

western Khyber Agency, an area administered by local Afridi tribespeople”

(GLAPN 2007).

Pakistani Society follows a strange pattern when it comes to homosexuality, as it remains

silent whenever a pedophile rapes a minor, through some unspoken agreement which

further allows people to molest young boys. In our society everyone knows what is going

on yet they don’t want to discuss it as it is a taboo. Kennedy in her article ‘Open Secrets”

affirms: “Most people know it happens – from the police to the wives of the men

involved”. (Kennedy 2004). Our society thinks that homosexuality is a grey-area hence it

should not be discussed no matter how gruesome circumstances become.

Homosexuality is gravely confused with pedophilia, as discussed in the previous

chapter, which provides sound grounds to persecute LGBT community. The lack of

awareness regarding the true identity of queers is the most important reason which breeds

hatred and antagonism among people. The nature of homosexuality, in Pakistan, is totally

different as most of homosexual cases registered indicate that they are direct

repercussions of sexual frustration. In a society where male and female gender are

segregated through powerful cultural restrictions and religious injunctions,

 Ahmed 36

homosexuality becomes the only possible solution to satisfy ones sexual desires. People

eventually become bisexual as they categorically refuse to be gay yet they continue to

involve in homosexuality due to scarcity of opposite gender. Boarding institutions, Army

camps and boys hostels are nurseries of homosexuality in Pakistan. Just like the

protagonist, Ali Shigri and his friend Obaid, in the novel A Case of Exploding Mangoes,

are involved in homosexual relationship as they are sharing the same room at Pakistan

Air Force Academy, where generally all cadets belong to same gender. Hence it also

confirms the above mention statement that homosexuality in Pakistan, is mere lack of

opposite gender as well as opportunity due to patriarchal societal setup and it has nothing

much to do with one’s sexual preferences i.e. one does not necessarily need to be a gay in

order to involve in homosexual relationship. My personal experiences also confirm this

paradoxical phenomenon, as I myself spent five years in a boarding institution, during

which I observed many homosexual incidents among students. Some of my friends were

also engaged in homosexual activities contrary to the fact that they all were ‘straight’ and

‘normal’ i.e. heterosexual yet due to unavailability of opposite gender they tended to seek

sexual pleasure from the same gender. Ironically all those who were involved in

homosexual intimacy would equivocally denounce ad malign LGBT community. They

also became furious when labeled as gay, for they simply hate being called as a gay,

despite the fact that they were themselves indulged in homosexuality.

Confusions do not seem to leave homosexuality alone, as in Islamic Republic of

Pakistan, where homosexuality is illegal both in the eyes of constitutional and divine

laws, yet in today’s society our seminaries has left behind everyone as far as homosexual

incidents are concerned. Homosexuality is a common and well known practices in the
 Ahmed 37

seminaries all across Pakistan despite the categorical disapproval from religion.

According to Islamic law, homosexuality is a crime punishable by hundred lashes, while

on some occasion death penalty has been also offered to those who involve in

homosexuality. It is obvious that a Muslim society would never accept homosexuality as

it is forbidden in Islam. Akhter Hussain, a social worker comments: “Pakistani society as

a whole is anti-homosexuality”, here so how can it ever be acceptable in a conservative

Muslim nation such as Pakistan?”(Report 2011). This hypocritical behavior is the

manifestation of sexual frustration let alone the perks of strict gender segregation. Under

such circumstances the only community who suffers at large is indeed LGBT community

as they are always misunderstood for our society thinks that every homosexual is a queer

who is essentially a guaranteed pedophile. Such stereotypes has worsen the lives of

Pakistani queers, reducing them to hide their identities and forcing them to live a dual

life.

In Chapter Eighteen, Hanif has painstakingly discussed the hardcore issue which

almost every LGBT community member faces each day. As it depicts that how our

society treats a queer, for generally queers are considered sub-human therefore the

concept of sexual rights for queers in our society is obsolete. As a result sexual abuse,

hate crimes and discrimination are an integral part of a person who dares to declare

himself or herself as a gay/lesbian, as displayed in the novel:

“He tries to move the blindfold above my eyes and his fingers linger on my

cheeks more than they push the cloth…then he puts his teeth on the knot and

I can feel his slobbering lips at the back of my neck, inches below where he
 Ahmed 38

should be directing his efforts. He comes closer and I can feel his cock

poking my shoulder.” (Hanif 174).

The manner in which the solider has tried to take advantage of a blindfolded queer, Ali

Shigri, actually epitomizes our social mentality and routine handling of queers, as

everyone in our society believes that the existence of queers, brings a disgrace to our

mighty culture, moreover they are indeed a termite in our social fabric therefore they

must be treated accordingly. Our society, literature, culture and religion not only castoff

homosexuality rather they all are homophobic in nature, therefore the marginalization

does not seem to cease at least in near future. The only bright aspect or silver-lining for

LGBT community in Pakistan is the foundation of PQM—Pakistan Queer Movement—a

non-political body, whose aim is to emancipate and empower queers in Pakistan. The

founding member, Nuwas Manto, an LGBT activist stationed in Lahore, is very

optimistic and confident regarding the future of his community. In an article, ‘Let’s get

this straight. I am not”, published in The Express Tribune he says: “You won’t see us

marching in pink underwear, for instance. What we are working towards is something

like the Progressive Writers’ Movement who aspire to bring about a mental state of

change through writing” (Taha 2011). Estranged by Pakistani literature and despised by

society, queers of Pakistan have now united and are aware of their rights, due to massive

global communication and information available on Internet and social sites, though the

inception was not promising as Pakistan’s first gay website Queerpk.com was shut down

by Pakistan Telecommunication Authority (PTA), as how dare they leave their cocoon of

silence. The website’s motto was “Don’t hate us, Know us”, primarily an effort to bridge

the gap of misconception widespread in our society, regarding the identity and nature of
 Ahmed 39

LGBT community, which was hammered down in time by Pakistani Government in order

to ensure and safeguard purity in our society. Amna Iqbal in her article, “‘Don’t hate us,

know us’, but PTA disagrees: Pakistan’s first gay website banned”, brilliantly explains:

“After all, they had to keep the pristine white purity of the land intact, and this website

was just a tad too colorful. So the PTA did what it does best, shoved it under the carpet

like it didn’t exist and brought back their golden silence”. (Iqbal 2013). Though not an

encouraging initiative by government as far as the status quo of LGBT community in our

society is concerned yet the positive side of this picture is indeed promising for queers

have now started to speak up as they have stood for their rights by breaking their prolong

silence.
 Ahmed 40

Conclusion

Pakistani society has always chosen to remain silent and homophobic at the same

time as to tackle the issue of homosexuality. Religion by far surpasses every other aspect,

when it comes to sideline the LGBT community. The escalating religious

fundamentalism has further increased the tempo of marginalization. The homophobic

attitude from religious people is obvious as the holy books of almost every religion,

categorically mention that homosexuality is a sin, punishable by stoning, lashing and

even death. Hence queers in Pakistan would not be able to clutch their rights, unless and

until Pakistan becomes a secular state which by far seems next to impossible as the

foundation of Pakistan is laid on Islamic ideology. Secondly, the hypocritical attitude of

Pakistani society on the issue of homosexuality is also one of the contributing factors in

the unending practice of relegation. Instead of discussing the naked reality that

homosexuals are part of society and admitting the fact that homosexuality is rampant

across the country, our society hides itself under the sheets of denial, while most of the

time debating over the nature of homosexuality; whether it is natural or unnatural. The

absolute notion from large section of society that homosexuality is an abnormal human

activity and it can be cured, has destroyed the very idea community and identity, as it

implies that queers are not a community, rather a bunch of people suffering from

psychological disorder. This mindset had and would continue to pose serious threats to

LGBT community and their rights let alone their survival. While cultural norms and the

dagger of morality, hung around the necks of queers, are also crucial as far as their

alienation and abashment are concerned. The cold shoulder given by Pakistani literature

as it never addressed the plight of Pakistani queers like any other social issue, hence
 Ahmed 41

instead of bridging the abyss of misconception wide spread among society it contributes

in widening the gap. As a result, an atmosphere has formed which makes sure that queers

do not survive, one of them is the fact that most people consider pedophilia falls under

the domain of queer.

Statistics indicate that Pakistani society is one of the most sexually frustrated

societies, where thousands of pedophilic cases are being registered each year let alone

homosexual accomplishments. A society, where homosexuality is bared, both by religion

and state, yet it tops the ranking by sheer hypocrisy as majority of pedophiliac cases are

reported from seminaries let alone the homosexual mayhems from the tribal belt and the

province of KPK which are generally known for their strict religious temperament. The

prime reason behind this paradoxical pattern is the fact that gender segregation to an

extreme level is incised in their society, powered by centuries-long traditional values and

divine restrictions. Hence, homosexuality prevails in these expanses mainly due to the

scarcity of opposite gender, as women are mostly confined to the four walls, which

makes homosexuality a matter of choice, as people bluntly refuse to confess that they are

queer which makes matters worse for genuine queers, as they suffer from sever identity

crises for they do not involve in homoerotic intimacy out of sexual frustration or due to

unavailability of opposite gender rather they are attracted to same gender due to genetic

and innate impulses. The only reason behind such confusion is the sacrilegious status of

homosexuality, which makes it undebatable hence results in yielding further

misconception and confusion in society. The only solution possible is to un-taboo

homosexuality, and discussing it openly, by giving fair space to queers as to present their
 Ahmed 42

case, so that the mist of confusion could settle down, providing queers the lost sense of

community.

The future of LGBT community does not seem indifferent than the present for our

societal structure is quite different from the Western societies, where homosexuality

enjoys the perks of modernism and secularism. We have family oriented social structure

while the Western societies are mainly individual-based, hence no matter how secular we

become, homosexuals won’t be able to breathe freely. Complete emancipation and

empowerment seem next to impossible for there is no active participation from LGBT

community, not because they are not interested rather due to the fear of being persecuted

once they reveal their identities. As everyone knows closet queers do exist who out of

fear and social discrimination and hate-crimes don’t dare to speak. A positive

development, though has been observed recently which gives some hope to the

marginalized- queers, as various gay writers have taken pen and started raising voice for

their rights alongside highlighting the plight of their community. Internet and social

forums are proved to be blessings for queers as they are successfully campaigning for

their rights. They also have gained some support from liberal section of our society,

though very negligible yet the most important development is that they have stood for

themselves, breaking their forced-silence, which, I think, is a positive step as far as their

marginalization is concerned. I personally think LGBT community should be treated

fairly like any other irrespective of the moral and immoral debate for whether we like it

or not they do exist in our society, so instead of living in the state of denial, this issue

must not only be discussed; it should be addressed.

 Ahmed 43

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Anonymous, “I did not ‘choose’ to be gay”. The Express Tribune Blogs. March 20, 2015.
Web.

Bearak, Barry. “A Lesbian Idyll, and the Movie Theaters Surrender”, New York Times.
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C. M. Naim, “The Theme of Homosexual (Pederastic) Love in Pre-Modern Urdu Poetry”.

Wisconsin: University of Wisconsin Press, 1979. pp. 126,138, 152, 158. Print.
Chughtai, Ismat. “The Quilt”. Trans. and Ed. M. Asaduddin. New Delhi: Manohar
Publishers &
Distributors, 1996. P. 36. Print.
“Corrective Rape': Indian teen forced to have sex with own mom”. Daily Pakistan
Global. June
3, 2015. Web.
“Fire: The Documentary”. British Board of Film Classification. 1 October 1998.
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“Gay teenager 'forced to have sex with his own mother' to 'cure' his homosexuality,
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In India say”. The Independent. 12 July, 2015. Web.
Gohir, Shahista. “The hypocrisy of child abuse in many Muslim countries”. The
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Hanif, Muhammad. “A Case of Exploding Mangoes”. New Delhi: Random House India,
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Pp. 1.164.174. Print.
Hani, Taha. “Let’s get this straight…I am not”. The Express Tribune Blogs. October 30,
2011. Web.
Hasham. “Limitless Boundaries: Homosexuality in the History of the Subcontinent”.
Laaltain
 Ahmed 44

Quarterly Magazine Issue no. 16. March 28, 2015. Web.

Iqbal, Amna. “Don’t hate us, know us’, but PTA disagrees: Pakistan’s first gay website
banned”.
The Express Tribune Blogs. September 28, 2013. Web.
Khan, Zaman. “Obituary”. The Friday Times Vol. 23, No. 31. September 16-22, 2011.
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Kennedy, Miranda. “Open Secrets”. The Boston Globe. July 11, 2004. Web.

N, Hasham. “Pakistanis should no longer live in fear of other Pakistanis”. The Express
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Ahmed 45