Unicorn. Amrou Al-Kadhi
is revealed to be the very fabric of this universe. On land I’ve felt like a suffocating beached whale, unable to swim to anyone or anywhere.
But that Edinburgh night, as the beautiful girl in the hijab held my hand and reassured me of Allah’s unconditional love and I stood in front of her in a sequin leotard and a melting face of sapphire glitter, I finally felt as if I belonged.
The December before that Edinburgh summer, I decided to get a unicorn tattooed across my chest. Christmas is one of the hardest periods for me every year; the months leading up to it are saturated with pictures of united families in green paper crowns beaming around the dinner table, and the dominant cultural narrative tells us that it’s the time to be with the real people who know and love us the most. Most friends of mine retreat to the houses they were raised in for cosy, Hallmark-worthy reunions, acquaintances post gifts from partners on Instagram, and it is the time I feel most divorced from Britain, the Middle East, my family, and, well, the world. So to keep me company for the holiday season, I invited a permanent-ink unicorn to live above my sternum.
I feel a great affinity with unicorns. They are the ultimate outsiders, destined to gallop alone. They share the body of a horse and are similar in form, but are of a different nature, almost able to belong in an equine herd, but utterly conspicuous and irrefutably other. For, no matter what, their fantastical horn cannot be concealed, signifying that they are of a different order entirely. In some medieval renderings of unicorns, the horns bring with them the sense of the pathetic; they are a deformity that invites the outside world to taunt the special being, almost like a dunce. As someone who has felt displaced for so long, I’ve harboured resentment for my own obtrusive horn, which has made it impossible for me to assimilate anywhere.
But as much as the horn is an unwelcome protrusion, perhaps even a social inconvenience, it is also a symbol of pride, of a creature flaunting its difference without shame. For the horn also tells us that the unicorn is a survivor, a rare and tenacious creature, ready to fight should its difference bring it in the way of violence. For me, the multiple meanings of unicorns encapsulate the very essence of being queer. Their identity challenges the status quo and is violated by the normative. They long to gallop in a herd, but struggle to ride to the rhythm of others. They can almost hide in plain sight, and yet are also unquestionably unique.
Like a unicorn, I’ve never been able to escape my difference from others. As someone who’s always existed between cultures, classes, genders, and racial groups, I have what society deems an ‘intersectional’ identity. The concept of ‘intersectionality’ refers to the fact that we cannot study the issues surrounding one oppressed social group without understanding its intersections with many others; for instance, it is superficial to have a feminism that dismantles systems of misogyny without also understanding how this intersects with structures of racism (when examining the wage gap for instance, it’s critical to consider not only the disparity between men and women, but the one between white women and women of colour). And, though mine is an extreme example of this, every person’s identity contains multiple facets that intersect with each other internally, and which are represented by intersecting political and social arguments in the outside world. Sometimes these intersections coexist peacefully; sometimes they are in conflict, and tear us into pieces.
My intersectional identity has never felt stable. The best way I can describe it is to say that it’s like playing a really exhausting game of Twister with yourself all day every day, a key part of your identity choke-holding you on one end of the flimsy plastic sheet, while you wrap your legs around its opponent on the other. All the various facets of my identity have pulled each other in polarising directions, leading at times to absurd contradictions, episodes of severe disorientation, and deep internal fractures.
The tattoo artist who gave me my unicorn is a wonderful queer practitioner called Jose Vigers. With an empathetic ear and unreserved generosity of spirit, Jose listened as I explained over Skype what unicorns meant to me. After some wonderfully collaborative discussions, we settled on the design that now armours my heart: a unicorn, being attacked with arrows, on the cusp of collapsing, but strengthened by a BDSM harness and its enduring fighting horn. I wanted a picture that relayed both fragility and strength: an image of a being whose very power and ability to survive derive from the pain they have suffered.
I hope that the story I am about to tell will paint a similar picture.
FEAR AND LOVING IN THE MIDDLE EAST
‘Mama, should I get us a condom?’ I was eight years old when I asked her this. We were taking our regular joint evening nap. I lay entangled in her embrace – my father, as usual, was travelling with work – and my fingers swam through her silky golden locks, as if their depths were infinite. At that age, my mother had convinced me that eating roast chicken would result in jewel-tinted hair, but I know now that she had what we call ‘highlights’.
I had heard the word condom a few times by the age of eight – not in my school’s daily Islam lessons, nor at Iftar, the nightly family meal we shared to break our fast during Ramadan, but from the American sitcoms that occasionally sneaked their way through to Bahraini TV networks. I had ascertained that condoms were used between husbands and wives, or boyfriends and girlfriends. Not understanding what sex was, I presumed a condom was a gift shared between people who love each other, only to be bestowed in a bed (it was as a gay adult that I learnt what an apotropaic gift a condom truly was). And so, after a process of logical deduction, I was confident that I fully understood the true definition of condoms.
And here was the perfect opportunity: I was tightly wrapped in the person I loved most on this earth, and in the designated location for this American gifting ritual. I detached myself partially from her maternal clutch, and looked up at her with the earnest expression of a dog expecting a treat for not shitting inside. ‘Mama, should I get us a condom?’
My mother’s eyes, which I had only ever known to be a source of unending nourishment and affection, changed from their comforting almond shape to a severe angular squint, as if a demon possessed her, an enraged serpent imprisoned behind her glassy pupils. We were gridlocked in this glare of purgatory for what felt like the length of my entire childhood thus far.
‘WHERE DID YOU HEAR THAT, AMROU?’ The severity of her interrogation caused an unsettling warble in her voice. ‘WHY ARE YOU SAYING THIS?’ This horrified woman was not one I had ever encountered before, and I felt, for the first time in my life, genuinely scared of her. My strategy was to revert to our tried-and-tested form of interaction, and so I responded with: ‘But Mama, it’s because I love you.’
My mother leapt up off the bed, my fingers ripped from her halo of golden hair, and she chanted in Arabic, praying to Allah for guidance. If I had known what drag was at the time, I’d probably have enjoyed the melodrama; my mother’s white silk dressing gown floated around her as if she were a deity carried by clouds (albeit ones crackling with lightning), and she had all the fiery passion of an Almodóvar heroine. Her thunderous roar eventually subsided as she came to realise that I had no clue what the true function of a condom was, and she sat on the bed in a funerary pose, huddling away from me like someone who had just suffered a Dementor’s kiss. I tried to nuzzle my way back into the nest, but as I lay my head on her lap, she brushed me off, and told me to go to my room.
It was at this moment that I had the tragic realisation that the bond between us was not sacred. I became aware of my capacity to transgress; until this point, the idea of anything restricting our love was utterly alien. Something I said had revealed boundaries to what I believed was a boundless love. As I lay in my bed that evening – my twin brother Ramy sleeping soundly on the bed next to me – the weight of this overwhelmed me, and I wept so hard that I was eventually exhausted.
How could anything I do upset Mama? Are there things happening in my brain and body that might cause her to reject me? It felt like the purity of our bond was stained for ever. My mother was the light and love of my life, so the idea that there could be something other than love between us filled me with a terror that has endured till this day. In all honesty, I think it