Tag Archives: freedom of speech

In the ’80s, some Yugoslav rockers made songs about homosexual love

A crowd participating in a pride parade, holding a colorful sign that reads 'Love is too beautiful to be hidden'. People of diverse appearances are walking down the street, celebrating and showing support for LGBTQ+ rights.
Participant of Skopje Pride 2025 holding a sign reading “Love is too beautiful to be hidden.” Photo by Vančo Džambaski, CC BY-NC.

As Yugoslavia’s mainstream society grew increasingly patriarchal during the 1980s, some of the country’s rock bands would routinely perform songs that spoke about same-sex love. Bosnian rock star Sejo Sexon, leader of the legendary Sarajevo band Zabranjeno pušenje, recently reminded music lovers of this, explaining that the group’s 1989 hit song “Javi mi” (“Let me know”) was about love between two men.

In an interview with music journalist Boro Kontić, published in the book “Pamtim to kao da je bilo danas” (“I remember it as if it were today”), Sexon explained:

This is a cover. The original is ‘Turn on me,’ from the 1984 album ‘New Sensations’ by Lou Reed. It’s a love song about two men. Something that was normal in New York at the time. Or in Paris, London, Berlin… But here, being LGBT still bears that element of conspiracy, secrecy, fear of being found out. Our gay people are not allowed to show themselves. Unlike Lou Reed, who describes it openly. His song is just like a male-female love song, only it’s between two men. Over there, both are normal, bro. That’s why such love songs are just as beautiful as those about women. However, our song has the element of conspiracy. Of hiding…

To je obrada. U originalu je ‘Turn on me.’ Album ‘New sensations,’ Loua Reeda. To je ljubavna pesma dva muškarca. Ono što je u New Yorku normalno tih godina. Ili u Parizu, Londonu, Berlinu… Ali kod nas oko LGBT još uvijek ima taj moment konspiracije, tajnovitosti, straha da se ne otkriju. Naši se gejevi ne smiju javno pokazati. Za razliku od Loua Reeda koji to otvoreno opisuje. Njegova pjesma je ista kao muško-ženska pjesma, samo što je muško-muška. Tamo je brate, i jedno i drugo, normalno. Zato su ljubavne pjesme jednako lijepe kao i one o ženama. Naša ima conspiracy. Skrivenost…

An open book titled 'Pamtim to kao da je bilo danas' by Boro Kontić and Sejo Sexon, with a black-and-white photo of Sexon on the cover, displaying enthusiastic expressions. Next to it is a yellow magazine named 'Specijal', partially visible.
The book “Pamtim to kao da je bilo danas” (“I remember it as if it were today”) by Boro Kontić and Sejo Sexon, and magazine Rock 82. Photo by Global Voices, used with permission.

The text of the Bosnian version is similar to Lou Reed’s lyrics, in the form of a message between two estranged men; however, it includes the notion that the second man is living in a mock marriage, camouflaging his sexuality under suspicion by the neighbors:

And when your wife asks you, ‘Well, what’s wrong with me?
Why aren’t we ever making love?’
When she goes away to cry her eyes out alone, when she slams the door
Know that I still love you, you can always call me
Let me know, let me know, I’ll be waiting

A žena kad te pita, ‘Pa dobro, šta mi fali?
Zašto nikad ne radimo one stvari?’
Kad ode da se isplače sama, kad vrata zalupi
Znaj, ja te još uvijek volim, mene vazda možeš nazvati
Javi mi, javi mi, ja ću čekati

‘Proof of the power of love’

Sexon noted that – for over 30 years – nobody seems to have noticed that the song is about two men, which he calls “proof of the power of love.” Since the emotional element is universal, such nuances have been missed by many in their audiences.

Although the Yugoslav Communist Party’s authoritarian system was less repressive than the totalitarianism of the Soviet Bloc on the other side of the Iron Curtain, for most of its existence the state formally criminalized homosexual relations. During the 1970s and ’80s, however, there was a growing movement towards greater freedoms – including LGBTQ rights – most prominently in Slovenia.

While still shunned in the mainstream, homosexuality was not a taboo topic in the music sphere. LGBTQ+-themed foreign music videos like “Smalltown Boy” by Bronsky Beat regularly featured in music shows on public TV. Mentions of the alleged homosexuality or bisexuality of foreign celebrities like Freddie Mercury or David Bowie were also common in the music press. Sometimes, such articles had a dose of irony. On December 1, 1982, for instance, the No. 80 edition of the weekly music magazine Rock 82, published in Belgrade, reported:

Elton John has big problems regarding the distribution of his new music video ‘Elton’s song’ because it’s about a schoolboy who is…hmm…showing sympathies for an elder male friend.

Elton Džon ima velike probleme oko distribucije svoj videa, ‘Elton’s Song’ jer priča je o školskom dečku koji…hmm…simpatiše svog starijeg druga.

‘Free male love’

In their book, Sexon and Kontić explained that while “Javi mi” may have been the first Bosnian ode to homosexual love, it was not the first Yugoslav rock song about it. That honour appears to to go the 1979 song “Neki dječaci” (“Some boys”) by the Croatian band Prljavo Kazalište. A feature of the band’s punk phase, the song describes the relationship between two young men, one of them being an occasionally spurned lover. It was famous for the chorus, “Ja sam za slobodnu mušku ljubav” (“I’m all for free male love”):

I know you’re trying to make me jealous
’cause how many times have
you told me on the benches in the park
(Chorus)
I’m all for free male love…

Znam da me praviš ljubomornim
Jer koliko si mi puta
Na klupi u parku znao reći
(Refren)
Ja sam za slobodnu mušku ljubav

Soon after that, in 1980, the Serbian band Idoli produced what is possibly the most famous Yugoslav song alluding to homosexuality, “Retko te viđam sa devojkama” (“I rarely see you with girls”). The lyrics take the form of dialogue between two friends, alluding to the need to hide one’s sexual orientation:

I rarely see you with girls
But I see you every day
I rarely see you with girls
Still, you are never alone

Boys are always around you
They’re nice; however, you should know
Rumors spread very quickly
And once they break, it’s the end

Retko te viđam sa devojkama
A viđam te svaki dan
Retko te viđam sa devojkama
Ipak nikad nisi sam

Oko tebe su dečaci
Fini su, al’ ipak znaj
Glasine se brzo šire
A kad puknu tu je kraj

Women not forgotten

Some songs also addressed the love between women. The song “Ana,” released in 1984 by the Slovenian band Videosex, mentions the social restraints and legal provisions that once criminalized homosexual relations in Yugoslavia, legislation that was gradually lifted from the 1970s onward:

Ana, you’re well aware
What you do to me is forbidden here
You’re well aware that
What you do to me is forbidden for us

The first time, in the ladies’ restroom
I really didn’t want that
A secret made of stone was set free

Ana, ti dobro znaš
To što mi radiš je zabranjeno kod nas
Ti dobro znaš
To što mi radiš je zabranjeno za nas

Prvi put, ženska toaleta
Stvarno nisam to htjela
Kamena je tajna dobila slobodu

Another song about lesbian love, released in 1983, is “Moja prijateljica” (“My female friend”) by the Croatian band Xenia:

She is so pretty, my friend…
I am so proud, she is so pretty…

Men would like to touch her
Men would like to hide her from me, from me
Men would like to dream with her
Men would like to sleep with her, without me, without me

Ona je tako lijepa, moja prijateljica…
Ja sam tako ponosna, ona je tako lijepa…

Muškarci bi da je diraju
Muškarci bi da je skrivaju od mene, od mene
Muškarci bi da sa njom sanjaju
Muškarci bi da sa njom spavaju, bez mene, bez mene

The pendulum swings

Despite progressive bands in 1980s Yugoslavia singing songs about homosexual love, the next decade saw a sort of reversal. As the Socialist Federal Republic of Yugoslavia broke up, the music industries of newly independent ex-Yugoslav countries turned to turbo-folk and other genres of commercial production that were compatible with rising nationalism and populism, promoting social conservatism through the 1990s.

Songs of that period often promoted homophobia under the guise of humor. The chorus of the 1994 regional hit “Mala, mala” (“Small, small”) by the Serbian band Familija, includes the line “Small group of faggots was bothering us for too long.”

The 1994 song “Pedro” by Risto Bombata i Kučeška Tenija, a Macedonian band, ridiculed homosexuals with lyrics that bordered on vulgarity, complete with a video clip featuring one of the most popular comedy actors of the time. The Spanish name in the title alludes to a derogatory term for “faggot” – “peder” – with the chorus concluding that Pedro should “run away from us.”

Various internet sources have since opined that many other well known songs from Yugoslavia had LGBTQ+ themes – making song lists based on inferences, individual perceptions, and interpretations. Many of these include songs about friends of the same gender that do not explicitly refer to sexuality, and do not have the benefit of their writers later revealing what they were really about, like Sejo Sexon did.


This article was written by Global Voices Central & Eastern Europe and originally published by Global Voices on 28 June 2025. It is republished here under the media partnership by Shouts and Global Voices.

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New music video gets Iranian rappers arrested

Snapshot from the “Amade Bash” music video on YouTube

Vafa Ahmadpor, also known as Vafadar, and Danial Maghaddam were arrested shortly after the release of a music video for their new song, called “Be Ready” or “Amade Bash”.

According to various human rights groups the rappers were arrested in the city of Shiraz on May 9th and their current whereabouts are unknown.

The video starts off with the two rappers stating that the Iranian people are united as a nation and asks authorities “Do you want to execute us all?”

The duo criticize their government in the song, pointing out economic hardships, repression by security forces and the oppressive tactics of the so-called morality police. Since the murder of Mahsa Amini, while in custody, and the worldwide protests that followed, Iranian authorities have taken a hard stand against artists using their talent in protest and used any means necessary to stifle dissent.

I am little Iran, another name for displacement

My friend, the musician, is hiding from violent forces, when all he’d like to be doing is teach and perform music.

Photo courtesy of the artist.

“My friend, I want to die
decently in my bed.
Of iron, if possible,
with Holland linen.
Do you not see the wounds I have
from my chest up to my neck?”

(From Romance Sonámbulo by Lorca)

For the past months I have been communicating with a man whom I now call my friend (and who for security reasons I will refer to as HZ). A man whose passion for art tears through in every message he writes to me. A man who fiercely believes in the power of music and its healing capabilities. A man who, after years and years of living in limbo in hostile Afghanistan, experiencing torture and unjust imprisonment, waiting for the world to give a helping hand, still has hope in his heart that art and love will prevail.

HZ wrote a letter to the world, which has been edited for translation reasons and clarity and from which, fragments can be read throughout this article. HZ’s beautiful music can also be heard throughout the article.

“City Without Throbbing” by HZ.

My friend is not originally from Afghanistan but some years ago he escaped to there after being imprisoned and harassed by his own government in Iran. The only thing he did wrong, in the eyes of the powerful, was to voice his opinion. Using his voice, in public and in music, led to him being arrested and suffering unspeakable things in prison. War-torn Afghanistan, at that time, became a safer place for him.

Homeland is another name for displacement, displacement is another name for homeland.” Every day many lands are drowned in black waters, they die on the shores of Tunisia, they are shot at the border of Turkey, they are quarantined on the Greek islands, they dry in trucks like pieces of meat, and what is buried may not be displacement, but the concept and meaning of the name land, homeland. And it is the house that dies. Without a future, without a home, without a homeland, insecure, without bread and freedom, on the verge of death, the one who speaks to you is me, little Iran, another name for displacement. Maybe this is my last word for you, but I use it with the last bit of strength that I still have, a handful of words to shout in praise of freedom.

While in Afghanistan, HZ, a long-time student of Persian master Mohammad Reza Shajarian, started teaching music to children, especially to young girls. He established an all-girls choral group that performed hymns and musical theater and he collaborated with an animal aid center and the Afghan Literary Association. He further created cultural and artistic television programs and musical theater works with young girls.

All these activities were voluntary.

After years of fear and hiding, I throw away my fear and doubt and scream again and again. Because a person trapped in such a world has nothing to lose. I wish words were enough to explain the suffering of slaps, beatings, humiliation, cursing and all kinds of tortures and rapes in the prisons of Iran and Afghanistan for the crime of seeking freedom or looking to obtain a document for the right to live on such a large land. With this description, there is no escape other than taking refuge in this cry.

Today my friend is not that man. He is not teaching, but instead hiding. Not playing music, but instead quiet. Not creating, but instead escaping harm.

He is in a village that is not his home, but instead a refuge. The place that once was safer than his homeland, has now become uncertain grounds. After the Taliban reclaimed control over the country, a couple of years ago, he, as a musician and foreigner, is in grave danger.

One typical message exchange between us starts with me checking up on him, asking how it’s going that day. After his usual warm greeting, he sends back a photo of his bloody, wounded shoulder. He was attacked for simply wearing his homeland on his skin. Could have been worse if they’d known he was a musician.

Before I have lost my last strength to think and see and speak, I want to write about the death and psychological destruction of comrades, women and men, who perished under torture. I write about being humiliated in the streets. About sleeping hungry for weeks and being homeless. From being discriminated against because of my language, accent, type, and nationality, not only from a hostile people on the streets or authorities, but also from the people responsible for my refugee case at the United Nations. I am talking about unanswered letters to local, regional and global human rights officials. About being alone and awaiting death.

For years, my friend has been reaching out to people and branches within the UNHCR (United Nations High Commissioner for Refugees). He has sent countless applications to organisations that help at-risk artists. But today he is, painfully, still waiting for help. Without being able to work, and thus without being able to attend to his wounds, his health is deteriorating fast.

There are countless others like him. Countless artists, dissidents, activists, who only wish to provide for themselves and their family and color the world with their beautiful creations.

“The fence of life” by HZ.

My friend tells me that he does not fear death, for he knows art will prevail. Sharing his songs and his story here is but only a small thing. Getting to know HZ has become a privilege for me; his optimism, his deep love for art, and his friendship has enriched my life. No one should have to suffer through the experiences that have been put upon him and any country should be so lucky to have him augment their culture with his music and teachings. If you, who are reading this, would like to help my friend further, so he can seek medical attention and, eventually, reach safer grounds, please contact me at halldor@shoutsmusic.blog or via Shouts’ social media.

But I didn’t say these words to find sadness. I write to keep the cry of protest alive. I have written so that everyone knows who are responsible for my death if I die. In the end, I shake the warm hand of my fellow sufferers and other wounded relatives, around the world, and I end my letter with this sentence of Forugh Farrokhzad:

“Remember to fly, the bird is a mortal”