Day: 9 December 2025

  • Ali Saleem: The Queen of Karachi and the Struggles of Gay Men in Pakistan

    Ali Saleem: The Queen of Karachi and the Struggles of Gay Men in Pakistan

    This article is reposted with credit to Metro Weekly. Please visit their website to read the full original profile.

    A Celebrity Forced Into Exile

    Ali Saleem, famously known as “The Queen of Karachi,” rose to prominence as a bold, queer performer in Pakistan. Despite his celebrity status, wealthy background, and family ties to the military elite, Saleem was forced to leave Pakistan simply to stay alive. His story, as profiled by Metro Weekly, reflects the precarious reality of being openly queer in a country where visibility often comes at the cost of safety.

    Article:

    In the nearly inexhaustible catalog of D.C.-based mission-driven organizations, AsylumWorks is a noble entry for assisting asylum seekers and other “newcomers” in the D.C. metro area and beyond.

    Their LGBTQ component, PRISM (Pride Refugee & Immigrant Support Meet-up), grew out of similar work being done by a group at The DC LGBTQ+ Community Center, Center Global. And atop PRISM’s Facebook page is a photo from the 2022 Capital Pride Parade. There are many beaming faces, including Ali Saleem’s, front and center.

    Front and center suits Saleem perfectly. He’s not merely at home in the spotlight. Arguably, he was born for it, 45 years ago in Pakistan. There, Saleem reached the most dazzling heights of celebrity, through a journey that began in his mother’s closet.

    “I was completely in awe of all the gorgeous women, all the divas,” says Saleem, reaching back to childhood. “We had a lot of Indian movies — ‘Bollywood,’ as you call it…. And then I fell in love with Benazir [Bhutto] when I was 9 years old and she became prime minister of Pakistan for the first time. This beautiful woman with flawless skin and red lipstick who wears the dupatta over her head — so elegant and so graceful. I wanted to be like these divas.”

    Young Ali did just that when his Army officer father and government official mother had evenings out, diving into his mother’s wardrobe and cosmetics. Occasionally, his parents arrived home to find him reveling in the transformation. In some families, this might have prompted severe punishment. Saleem says his parents never offered more than a mild scolding.

    As his schooling progressed and Saleem found himself drawn to dramatic arts, opportunities arose to perform. Eventually, he even had a chance to remake himself as his favorite diva, the aforementioned Prime Minister Bhutto.

    “I walked onstage as Benazir Bhutto, but in a burqa,” Saleem recalls of a performance with a sketch-comedy troupe very early in his career. “We had the prime minister of Pakistan at the time, Shaukat Aziz, sitting in the audience. These were very high-priced tickets, a very elite audience, the ‘who’s who’ of Pakistan political society and celebrities.

    “When I finished my opening dialogue, there was pin-drop silence. And then there was just an uproar! People were bursting with laughter and falling out of their chairs. There was this cheer. I knew this was what I wanted to do for the rest of my life, to be an entertainer.”

    With Benazir Bhutto as his muse, in a sense, that is what Saleem did. For a time, he would continue this impersonation, this homage, as his star rose ever higher in Pakistani high society. He even brought his Bhutto likeness to national television audiences, while outwardly embracing an androgynous style for themself.

    If Bhutto had twice been Pakistan’s prime minister, Saleem was to become its queen — “I was the queen of Karachi for sure, Honey!” — as an entirely new persona, Begum Nawazish Ali. READ THIS STORY IN THE MAGAZINE

    It was 2004, says Saleem, that a film-industry friend suggested that he break away from the Bhutto box. “‘You need to be your own self. I see a diva in you!’” is how Saleem remembers the guidance. “That conversation was so powerful for me.”

    The friend assigned a new persona, with “Begum” being a sort of amorphous word in Urdu, that might mean “princess” or “lady” or, in Saleem’s case, a wife of high-ranking social status. “Nawazish” came from a popular song, where it was used to express gratitude. And Ali is simply pure Saleem.

    Working as an associate producer for a Pakistani TV station, Saleem wrote up a proposal for a talk show to be hosted by this new persona. While there was immediate interest from colleagues, Saleem says his project languished until a newly formed competing network got wind of it. Saleem’s Late Night with Begum Nawazish Ali was launched, Aug. 13, 2005.

    “Oh, my God. It was unbelievable,” says Saleem, his voice cracking slightly. “I’m getting emotional just talking about it. It was as if God and the entire universe was suddenly answering my prayers…. My first episode, I was able to get Makhdoom Amin Fahim, who was the acting chair of the Pakistan Peoples Party. And Reema, who was the No. 1 film actress…. It was the most talked about show in Pakistan.”

    Shah Yasir, a Pakistani screenwriter who lives in the D.C. area, shares his sense of what it was like in Pakistan at the time, watching Saleem’s celebrity blossom.

    “I remember first hearing about a boy who could impersonate former Prime Minster Benazir Bhutto when I was in high school in Karachi,” Shah says. “I even got to see them give an impromptu performance of that impersonation at a friend’s party shortly before I left for college in the States. After that, I watched them rise quickly to fame as a female-impersonating talk show host on Pakistani TV.

    Begum Nawazish Ali was a hit among countless families who not only accepted, but also adored, a drag queen…. I think it’s also noteworthy how drag queens reading storybooks is still a topic of such vitriol and controversy in the States in 2024, when in Pakistan a drag queen talk show was not only accepted but in fact a huge hit among millions of households back in the early 2000s.”

    As the U.S. has, in ways, taken conservative turns, so has Pakistan. Saleem says that while audiences across the social strata were adoring, work trips to India were sparking some interest from shady corners of government. Saleem says he wasn’t particularly cooperative with requests from government agents — requests, says Saleem, that went so far as to demand he arrange liaisons between female celebrities he knew and government officials.

    While he had other professional projects in the works, his show was canceled. He later launched another talk show, simply as himself, The Late Late Show with Ali Saleem, but that, too, ended. At the same time, he says, a mood hostile to his brand of entertainment was growing.

    “There’s always the right wing, the self-righteous people who hate you for who you are,” Saleem bluntly observes. “As my fan base was increasing, so were the people who were against what I represented. For them, I was becoming a bigger and bigger threat. ‘Is this what the Islamic Republic of Pakistan stands for? Is this a role model for our boys? This needs to be stopped.’

    Saleem says his focus on work, the whirlwind of parties, made it easy for him not to notice how the political environment was turning for the worse. Until his best friend, Sheikh Amir Hassan, was murdered in 2008. Hassan had been at Saleem’s home for a party, returning to his own residence in the early hours. Later that morning, Saleem received word that Hassan had been shot in his home. Hassan’s murder was sensationalized, with a variety of outlets victim-blaming, with Saleem’s own lifestyle becoming fair game in the press.

    As the atmosphere continued to change, Saleem says he was later advised by authorities that someone related to the Taliban had been arrested with suicide-bomb equipment. It was not lost on Saleem that in 2007 a suicide bomber assassinated his beloved Benazir Bhutto.

    “During interrogation, he revealed the names of celebrities that the Taliban were going to target,” Saleem says. “My name was on top of the list, of course, No. 1.”

    The heyday had ended. The curtain fell. Saleem no longer felt safe. With close friends in the D.C. area, he made his escape. Since 2019, Washington has been his safe haven. Thanks to his contacts, he’s happily serving drinks at the beloved Dupont-area gay bar Larry’s Lounge. His mother recently came for a visit from Pakistan, her first since he arrived in the U.S. Saleem is building community with PRISM and others, volunteering for Kamala Harris’s presidential campaign, though he is a nonvoting resident.

    While the Pakistan party has ended, Saleem seems nonetheless very content with the new life he has built. Certainly, Saleem has staked a claim as one of the many local residents who bring some invaluable piece of the LGBTQ world to Washington. Among the area’s South Asian diaspora, Begum Nawazish Ali makes clear from time to time that she’s not retired, performing at private gatherings. She also hints that she might even break out the finery for World Pride.

    “I would love to march as Begum, that is my plan,” Saleem shares, excited for the Queer world to come to D.C. en masse. “We are international. That’s why we have the rainbow. Despite our racial differences or cultural differences, or nationalities and all of that, we come together and unite as one people because we all want to see this world becoming more accepting, more tolerant, more loving, more generous.”

    This profile is part of an exclusive Metro Weekly series leading up to World Pride 2025, highlighting the global reach of D.C.-based organizations, activists, artists, and others.

    The Broader Reality for Gay Men in Pakistan

    While Saleem’s fame gave him some protection and eventual escape, countless gay and queer men in Pakistan face similar threats without resources or international networks. Many endure:

    • Torture and harassment from authorities and vigilantes.
    • Death threats from family members or society at large.
    • Isolation and despair, leading some to suicide when no safe options remain.

    These stories rarely make headlines, but they represent the daily reality of marginalized gay men across the country.

    Why This Matters

    Ali Saleem’s journey is not just about one individual—it is a symbol of resilience and survival against systemic oppression. His exile underscores the urgent need for:

    • Safe spaces where gay men can live authentically without fear.
    • Access to resources for those facing violence or contemplating escape.
    • Solidarity and advocacy to challenge stigma and demand justice.

    At PridePakistan.org, we honor Ali Saleem’s courage and stand with all gay and queer men in Pakistan who continue to resist oppression. We thank Metro Weekly for amplifying his story and remind our community that every voice matters in the fight for dignity, equality, and survival.

  • Love, Acceptance, and the Quran: Navigating Islam and Homosexuality

    Love, Acceptance, and the Quran: Navigating Islam and Homosexuality

    This article explores the vital conversation around being both Muslim and LGBTQI, focusing on the essential Islamic principle of compassion and the universal love of Allah for all His creatures.

    On our journey to promote understanding and coexistence, it is imperative to open a discussion that acknowledges the diverse experiences within the global Muslim community. The core message of our faith calls us towards mercy and acceptance, reinforcing the profound truth that Allah loves all his creatures, including gay people.

    The Interesting Debate on BBC and Diverse Islamic Perspectives

    The complexity of this issue was recently highlighted in an interesting debate on BBC news , featuring a conversation between two influential perspectives.

    We delve into the vital discussion sparked by a powerful conversation on The Victoria Derbyshire Programme, featuring Asif Quraishi (gay and Muslim) and Imam Ajmal Masroor.

    The central debate—captured by the quote “I believe you can be both gay and Muslim”—explores the diverse interpretations within our faith. Asif Quraishi argues for the Quran’s openness, while Imam Ajmal Masroor stresses the Islamic imperative for tolerance and acceptance for all people, even amidst theological disagreement.

    Read our piece on why this dialogue is essential to combat internalized homophobia—the deep self-hatred fostered by strict conservative Muslim societies. We explore the painful connection made in the debate to the Orlando tragedy, highlighting the extreme consequences of forcing faith and identity into conflict.

    One participant, a gay Muslim, argued passionately that the text of the Quran is open, suggesting that a contemporary reading allows for the full acceptance of the gay community within Islam. This perspective calls for looking beyond historical interpretations to embrace the spirit of justice, love, and inclusion inherent in the divine message.

    The contrasting view, presented by an Imam, maintained the traditional stance that the Quran prohibits homosexuality. However, critically, the Imam also stressed the importance for Muslims to practice tolerance and acceptance, emphasizing that people of different opinions and lifestyles—including gay people—must be allowed to live with dignity and respect within the community. This balanced view highlights that even within theological disagreement, the fundamental Islamic value of coexistence remains paramount.

    Internalized Homophobia: A Call for Open Dialogue

    The consensus from such discussions points to the vital need to talk openly about being gay and Muslim at all level. This dialogue is crucial to combat a pervasive psychological damage known as internalised homophobia.

    When some conservative muslim societies make this discussion so strict, it can force gay Muslims into silence and profound internal conflict. Being even as gay, they are taught by their environment to hate themselves, leading to a dangerous psychological state where they start to hate themselves and society. This internalised hatred, which stems directly from rigid religious and societal policing, prevents individuals from reconciling their faith with their identity.

    The continuous, open discussion is therefore not just a matter of social inclusion, but a critical imperative for mental and spiritual health, ensuring that faith remains a source of comfort and not a tool for self-hatred.

    The Tragedy of Orlando: A Consequence of Internalized Conflict

    The devastating incident of the Orlando gay club shooting was mentioned in the debate as a stark example of the potential consequences of this internal conflict. The tragic statement suggested that the person who committed the atrocity was probably suffering from internalised homophobia, even himself being gay.

    While we can never fully know the motivations behind such acts, this perspective serves as a powerful warning: the societal refusal to accept gay Muslims does not eliminate their existence; it merely forces them underground, fostering shame and potentially explosive psychological distress. This underscores why promoting acceptance and coexistence is essential, not only for the well-being of LGBTQI Muslims but for the safety and spiritual health of the entire community.

    At PridePakistan.org, we believe in a merciful Islam—an Islam where the love of Allah encompasses all, and where every creature is welcomed into the fold of the community with tolerance, acceptance, and compassion. The dialogue must continue.

    References

  • On Shaky Grounds: Struggles of Gay Equality, Freedom, and Justice in Asia

    On Shaky Grounds: Struggles of Gay Equality, Freedom, and Justice in Asia

    This article is reposted with credit to APCOM. We encourage readers to visit their website for the original publication.

    Rising Hate and Violence Across Asia-Pacific

    APCOM’s recent report highlights how LGBTQI communities across Asia-Pacific are facing increased hate, violence, and shrinking civic spaces. In Pakistan, gay men remain among the most marginalized. They are often invisible in public discourse, excluded from policy protections, and targeted by both state and family violence.

    While community safe spaces provide vital support through HIV/AIDS awareness, psychosocial assistance, and mental health guidance, gay men in particular struggle to access these resources due to fear of exposure, harassment, and stigma.

    Gay Men in Pakistan: The Most Marginalised

    Gay couples in Pakistan endure:

    • Discrimination in workplaces, schools, and healthcare.
    • Stigma that isolates them from family and community.
    • Threats of violence and even death from the state or relatives.

    Unlike transgender communities who have gained some legal recognition, gay men remain largely erased from public policy and advocacy. Their relationships are criminalized, their identities silenced, and their safety constantly under threat.

    Similar Patterns in Indonesia

    In Indonesia, gay men face growing hostility fueled by conservative religious and political movements. Reports show:

    • Criminalization of same-sex relations under local bylaws.
    • Police raids and harassment targeting gay gatherings.
    • Public stigma and violence, often justified under “morality” campaigns.

    These patterns mirror the shrinking space for gay rights seen in Pakistan, where safe spaces are under constant threat.

    Similar Patterns in Afghanistan

    In Afghanistan, the situation is even more dire:

    • Under Taliban rule, same-sex relationships are punishable by death.
    • Gay men live in extreme fear, often forced into hiding or fleeing the country.
    • Families themselves may perpetrate violence, seeing gay identity as dishonor.

    This reflects the harshest form of state and societal violence, echoing APCOM’s warning that LGBTQI equality and justice remain on “shaky grounds” across the region.

    Why This Matters for Pakistan

    For Pakistan’s gay community, these regional parallels are a reminder that:

    • Discrimination and stigma are not isolated but part of a wider regional trend.
    • Solidarity across borders is essential to resist oppression.
    • Safe spaces and advocacy must be protected and expanded, even under threat.

    At PridePakistan.org, we stand with APCOM and gay communities across Asia-Pacific in demanding equality, freedom, and justice. Hate and violence cannot silence love, dignity, and resilience.

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