Homesexuality in Afghanistan

Afghan Men Struggle With Sexual Identity

An unclassified study from a military research unit in southern Afghanistan details how homosexual behavior is unusually common among men in the large ethnic group known as Pashtuns — though they seem to be in complete denial about it. 

As if U.S. troops and diplomats didn’t have enough to worry about in trying to understand Afghan culture, a new report suggests an entire region in the country is coping with a sexual identity crisis

An unclassified study from a military research unit in southern Afghanistan details how homosexual behavior is unusually common among men in the large ethnic group known as Pashtuns — though they seem to be in complete denial about it. 

The study, obtained by Fox News, found that Pashtun men commonly have sex with other men, admire other men physically, have sexual relationships with boys and shun women both socially and sexually — yet they completely reject the label of “homosexual.” The research was conducted as part of a longstanding effort to better understand Afghan culture and improve Western interaction with the local people. 

The research unit, which was attached to a Marine battalion in southern Afghanistan, acknowledged that the behavior of some Afghan men has left Western forces “frequently confused.” 

The report details the bizarre interactions a U.S. Army medic and her colleagues had with Afghan men in the southern province of Kandahar. 

In one instance, a group of local male interpreters had contracted gonorrhea anally but refused to believe they could have contracted it sexually — “because they were not homosexuals.” 

Apparently, Pashtun men interpret the Islamic prohibition on homosexuality to mean they cannot “love” another man — but that doesn’t mean they can’t use men for “sexual gratification.” 

The group of interpreters who had contracted gonorrhea joked in the camp that they actually got the disease by “mixing green and black tea.” But since they refused to heed the medics’ warnings, many of them re-contracted the disease after receiving treatment. 

The U.S. army medic also told members of the research unit that she and her colleagues had to explain to a local man how to get his wife pregnant. 

The report said: “When it was explained to him what was necessary, he reacted with disgust and asked, ‘How could one feel desire to be with a woman, who God has made unclean, when one could be with a man, who is clean? Surely this must be wrong.'” 

The Pashtun populations are concentrated in the southern and eastern parts of the country. The Human Terrain Team that conducted the research is part of a military effort to learn more about local populations. 

The report also detailed a disturbing practice in which older “men of status” keep young boys on hand for sexual relationships. One of the country’s favorite sayings, the report said, is “women are for children, boys are for pleasure.” 

The report concluded that the widespread homosexual behavior stems from several factors, including the “severe segregation” of women in the society and the “prohibitive” cost of marriage

Though U.S. troops are commonly taught in training for Afghanistan that the “effeminate characteristics” of Pashtun men are “normal” and not an indicator of homosexuality, the report said U.S. forces should not “dismiss” the unique version of homosexuality that is actually practiced in the region “out of desire to avoid western discomfort.” 

Otherwise, the report said, Westerners could “risk failing to comprehend an essential social force underlying Pashtun culture.”

Published by alaiwah

ALAIWAH'S PHILOSOPHY About 12 years ago, while studying Arabic in Cairo, I became friends with some Egyptian students. As we got to know each other better we also became concerned about each other’s way of life. They wanted to save my soul from eternally burning in hell by converting me to Islam. I wanted to save them from wasting their real life for an illusory afterlife by converting them to the secular worldview I grew up with. In one of our discussions they asked me if I was sure that there is no proof for God’s existence. The question took me by surprise. Where I had been intellectually socialized it was taken for granted that there was none. I tried to remember Kant’s critique of the ontological proof for God. “Fine,” Muhammad said, “but what about this table, does its existence depend on a cause?” “Of course,” I answered. “And its cause depends on a further cause?” Muhammad was referring to the metaphysical proof for God’s existence, first formulated by the Muslim philosopher Avicenna. Avicenna argues, things that depend on a cause for their existence must have something that exists through itself as their first cause. And this necessary existent is God. I had a counter-argument to that to which they in turn had a rejoinder. The discussion ended inconclusively. I did not convert to Islam, nor did my Egyptian friends become atheists. But I learned an important lesson from our discussions: that I hadn’t properly thought through some of the most basic convictions underlying my way of life and worldview — from God’s existence to the human good. The challenge of my Egyptian friends forced me to think hard about these issues and defend views that had never been questioned in the milieu where I came from. These discussions gave me first-hand insight into how deeply divided we are on fundamental moral, religious and philosophical questions. While many find these disagreements disheartening, I will argue that they can be a good thing — if we manage to make them fruitful for a culture debate. Can we be sure that our beliefs about the world match how the world actually is and that our subjective preferences match what is objectively in our best interest? If the truth is important to us these are pressing questions. We might value the truth for different reasons: because we want to live a life that is good and doesn’t just appear so; because we take knowing the truth to be an important component of the good life; because we consider living by the truth a moral obligation independent of any consequences; or because we want to come closer to God who is the Truth. Of course we wouldn’t hold our beliefs and values if we weren’t convinced that they are true. But that’s no evidence that they are. Weren’t my Egyptian friends just as convinced of their views as I was of mine? More generally: don’t we find a bewildering diversity of beliefs and values, all held with great conviction, across different times and cultures? If considerations such as these lead you to concede that your present convictions could be false, then you are a fallibilist. And if you are a fallibilist you can see why valuing the truth and valuing a culture of debate are related: because you will want to critically examine your beliefs and values, for which a culture of debate offers an excellent setting.

Leave a comment