The complexity of Malay Muslim identity in Dina Zaman's I am Muslim (original) (raw)

Gema Online Journal of Language Studies

Malay identity has been an important area of research in the field of Malay studies. Many scholars have argued that Malay identity is a product of a complex interplay of various identity markers and a dynamic adoption of diverse identity strategies. While most studies have focussed on examining Malay language, culture and religion as dominant identity markers of Malays in Malaysia, there is still a need for more research on other identity markers in the production of Malay identity. This paper explores the complexity of Malay Muslim identity, particularly queer Malay Muslims who are featured in Dina Zaman‟s I am Muslim. Using the theories and research relating to ethnic, racial, and sexual identity, the paper analyses the markers and strategies employed by queer Malay Muslims in constructing their identities as well as the tensions and conflicts they experience in formulating a Malay Muslim identity marked by queerness. The results show that queer Malays in Dina‟s work adopt varied ...

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Peculiar Politics in Malaysia: A Queer Perspective on Non-Heteronormative Malay-Muslim Men

2015

In this chapter, I postulate that the adamant insistence by Islamic and civil authorities on specific performativities of masculinity and sexuality to the extent of persecuting non-heteronormative Malay-Muslim men underwrites the pursuit of an image of Malay-Muslim cohesiveness. This politically motivated antagonism, in turn, secures the maintenance of political power. I further argue that heteronormative forms of masculinity and sexuality which claim the endorsement of institutional Islam are further fortified by their intersectionalities with categories of ethnicity, heteropatriarchy and citizenship. I first draw attention to the bid for greater Islamic moral authority between two political parties – the United Malays National Organisation and Pan-Malaysian Islamic Party – by imposing particular norms of heteropatriarchy, masculinity, ethnicity, religiosity and citizenship on Malaysian Malay-Muslim men. Thereafter I briefly discuss how non-heteronormative Malaysian persons who are perceived as transgressing such norms meet with civil and religious condemnations, threats of corporeal punishments and anti-LGBT programmes. My focus is on non-heteronormative Malaysian Malay-Muslim men, notably writer Azwan Ismail who publicly disclosed his sexuality, and Ariff Alfian Rosli, a Malaysian student who was exposed in the media for undergoing a same-sex civil partnership in Ireland. Vitriolic attitudes towards non-heteronormative men are justified by perceptions of a contradiction of norms that have been sanctioned by institutional Islam and advocated by certain Malaysian politicians. My queering project thus demonstrates how non-heteronormative Malaysian Malay-Muslim men such as Azwan and Ariff become agents of effrontery and dislodgement who expose insidious political agendas that feed off heteronormative categories of masculinity and sexuality, and their multiple intersectionalities with religion, ethnicity, heteropatriarchy and citizenship.

Forming The Modern Malay-Muslim Woman Identity: The Struggles In Singapore And Malaysia

In the construction of the modern Malay-Muslim woman identity, it would often be that adat (culture) and religion (Islam) are seen as markers upon which the identity is formed. However, as would be discussed in greater detail, it is also in these markers that the contestations arise. This is due to the different definitions, and the implications which follow, of these markers by what Shamsul (1998:18) referred to as the authority level and the everyday level. These interpretations are brought about by the experiences following the process of modernisation and thus the changes brought about by modernity, including that to the idea of femininity.

The Subversion of Malay-Muslim Homogeneity among Malaysian Gay Men and the Crafting of Personalized Religiosities

Religión e Incidencia Pública, 2022

Muchos segmentos del islam malayo popular e institucional censuran las identidades y expresiones sexuales y de género no normativas e imponen nociones homogéneas de etnia, género, sexualidad y religión a las personas musulmanas malayas. Sin embargo, los varones gay que tienen en cuenta tanto su sexualidad como sus creencias religiosas utilizan numerosas estrategias para subvertir estas imposiciones en su vida cotidiana. Inspirándome en la noción de Yip de atacar al atacante, empleo una metodología fundamentada en la teoría constructivista para analizar las narrativas seleccionadas de tres varones gays malayos-musulmanes. El examen revela cómo estas estrategias les permiten, al mismo tiempo, responder a la retórica islámica homonegativa, personalizar sus creencias religiosas y acomodar sus sexualidades.

Gay Identity Construction of Ten Muslim Male Undergraduates in Penang, Malaysia: A Phenomenological Qualitative Study

Asia-pacific Social Science Review, 2016

Whatever the cause as perceived by the individual, same-sex attraction is found in all cultures in all geographic regions (Lippa, 2007; Whitam, 1983). It is therefore safe to assume that whatever the cause, same sex attraction is a human condition that is present in members of all societies. Malaysia is by no means separated from this. However, in Muslim-majority Malaysia where Islam is the recognized official religion, only male-female penile-vaginal sexual intercourse is recognized as natural (Baba, 2001; Jenkins, 2006) and any other sexual behaviour is deemed contrary to the order of nature and is a worrying trend that is steeped in hedonism (Abraham, 2009; MacFarquhar, 2007). While Abdul (2008) reported that such views are steeped in incorrect interpretations of the Al-Quran, the overall view of Islam towards same-sex sexual behaviour is proscriptive. The literature also points out that within the context of Muslim Malaysia, homosexuality was deemed reversible

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