Melayu sexual

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One Muslim authority has even referred to LGBT people as followers of Satan’s footsteps and responsible for courting divine wrath (Hussaini and Saifullizam 2012). ‘Dr Mashitah: No Constitutional Protection for LGBT’. It seems to me that those who are involved in these ‘voice-overs’ lay absolute claim to the intellectual, moral and spiritual high ground as they pontificate on the lives of LGBT people. ‘Well-meaning’ religio-political, socio-cultural and legal forces are often in gleeful harmonious collusion against the self-representations and self-determination of LGBT people. Although they do find strategies to unmuzzle themselves through personal and collective avenues, it seems that there are more instances in which they are disallowed from speaking than there are in which they can speak for themselves on their own terms. When they do have the opportunity to speak, what they say often holds little traction, as they are told that what they have to say is immaterial, flawed or perverted. For instance, if LGBT people really are enemies of Islam and the State (Najib, as cited in Hafidz 2012) with their ‘’ identities and lifestyles, would it not be prudent to set limits to their self-representations? Was national security not of paramount importance in this regard?

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Soon after, the non-governmental organisation Himpunan Maruah Melayu (Red Shirts), which supports the ruling coalition in Malaysia, staged its own reactionary anti-Bersih demonstration (Malay Mail Online 2015). ‘UMNO Runs down LGBT, Pluralism, Liberalism as Assembly Ends’.

censorship seeks to produce subjects according to explicit and implicit norms, and that the production of the subject has everything to do with the regulation of speech.

The subject’s production takes place not only through the regulation of that subject’s speech, but through the regulation of the social domain of speakable discourse (133).

Butler speaks of how a subject actually ‘comes to be’ through that which can be and cannot be spoken about the subject, on personal and social planes.

A person is known and recognised as a ‘valid’ person by what he or she is permitted and not permitted to say within society, and what has been sanctioned and discredited in public discourses.

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