Malaysia’s Hight Court Strik Down State Gay Sex Ban | Human Rights Watch

Contents:

• TRANSLATN OF GAY – ENGLISH–MALAY DICTNARY
• HOW TO SAY GAY MALAY
• HOW TO SAY I'M GAY MALAY
• KUALA LUMPUR GAY TRAVEL
• GAY LANGKAWI, MALAYSIA | THE ESSENTIAL LGBT TRAVEL GUI!
• CONSTCTG GAY MALE INTY A MULTICULTURAL SOCIETY: A QUALATIVE GROUND THEORY STUDY MALAYSIA
• GAY MALAYSIA: MORN KUALA LUMPUR
• MALAYSIA’S HIGHT COURT STRIK DOWN STATE GAY SEX BAN
• MALAYSIAN MAN WS LANDMARK CHALLENGE AGAST MLIM GAY SEX BAN

TRANSLATN OF GAY – ENGLISH–MALAY DICTNARY

EDINBURGH AND THE SCOTTISH HIGHLANDS BY TRAIN Traverse Stland’s most scenic landsp, om wt ast to east, travellg by rail View Trip “I have nsired movg to a different untry that’s more faiar wh the LGBT muny, pecially wh legalized gay marriage, ” she says.

You won’t fd any crazy parti like Bangkok or the openns of islands Thailand, but outright persecutn is rare, and ’s not pletely unheard of to see gay upl out and about; there jt won’t be any public displays of affectn. Bookg at ternatnal, upsle hotels is always a safe bet; is highly unlikely gay travelers will n to any problems here, and there are plenty to choose om, whether Kuala Lumpur or beachsi Penang. While there might be some great nightlife optns, there are none that are publilly for the gay muny, and is val to be sensible and discrete, somethg which is repeated throughout this gui for a good reason.

In gay-iendly bars hubs like KL and Penang ’s easy enough to get talkg to people, but bee members of the LGBT muny are rarely out and have to disguise themselv, uld often be difficult to know who to approach. Tucked away off the Eastern ast of Malaysia near Thailand, Langkawi is more liberal and relaxed than the rt of Malaysia, as gay travelers will soon notice – and is probably a large reason why Gay Langkawi is popular wh LGBT travelers. You will be weled almost everywhere you go: bars, clubs, and rtrants and will surely have no issu any of the upsle rorts; however, jt be aware you will not fd a gay scene anywhere near as bizarre as that Kuala Lumpur, as crazy as Ho Chi Mh Cy or as open and hedonistic as nearby Phet if that is your ma ncern.

HOW TO SAY GAY MALAY

Note: Malaysia retas a Brish lony-era crimal ban on sodomy, poorly fed but clus both heterosexual and homosexual acts, wh punishment rangg om f to prison sentenc of up to twenty years and even rporal punishment.

HOW TO SAY I'M GAY MALAY

One of the bt tips we n give you for explorg Gay Langkawi is to pre-orr a travel SIM rd for easy airport pickup and activatn the moment you arrive, so you will not pay a fortune ternatnal roamg charg.

Gay travelers  Langkawi should take special re regardg public displays of affectn where many rints may be ls exposed to LGBT culture and likely hold nservative attus…Malaysian people fd this very embarrassg, even wh heterosexual upl.

Perfect for startg a night off Gay Langkawi, wns the tropil sun dip below the wtern horizon of the Andaman and maybe even tch a glimpse of flyg fish, dolphs and graceful eagl while you are at . Sadly there is no such thg as an openly gay bar Malaysia – this uld lead to ser problems for the owners of the bar, cludg havg their license revoked, but there are plac that are well-known the lol LGBT muny as ‘gay-iendly hangout’.

KUALA LUMPUR GAY TRAVEL

(2021) systematic review, tone mols typilly vtigate the sequence a gay man achiev certa ton, as follows: (1) noticg same-sex attractns; (2) qutng their sexual orientatn; (3) intifyg as gay; (4) engagg sexual activi; (5) g out to others and (6) beg a romantic relatnship. However, such impersonal and monolhic ameworks are ls helpful for mental health clicians where -pth pictns of the gay man’s trapersonal, terpersonal procs and their dynamic teractns wh their specific environments may better rm clil cisns. In this closekn, relatnal-based, tight and heterosexist society, some fai would disown their gay children for vlatg social norms and shamg the fay (Cheah & Sgaravelu, 2017; Chua, 2019; Gelfand et al., 2021).

Rearch AimThe elogil differenc fay stcture, polil atmosphere and cultural valu may shape a different trajectory for Asian gay men’s sexual inty velopment Malaysia om Alrson’s (2003), Cass’s (1979, 1984) or other sexual inty velopmental mols that have been based on dual-mory people (ethnic and sexual) adjtg to culturally Wtern societi. We followed the COREQ protol reportg qualative analysis (Tong et al., 2007) -pth terviews were employed as the primary data llectn strategy and anonymo feedback om the gay muny on the proposed theory was rporated for data triangulatn. Subsequently, the rearchers actively nducted member checks wh 10 lol gay muny members who anonymoly exprsed their ronance and feedback via Google Forms of the theory which was prented a 20-m briefg vio (Birt et al., 2016; Charmaz, 2014).

RultsFrom the rults of the theoretil dg, we propose a ground theory—the Systemic Interactn Mol (SIM), that theoriz MGM’s sexual inty velopment as a ntuo procs of gay men disverg and cyclg between refg and refg their self-ncept relatn to their elogy. ”As disverg, refg and refg the self-ncept are the re procs of sexual inty velopment, we see mer groundg the dynamic and plex procs to a five-stage SIM that scrib MGM’s gay inty nstctn different elogil systems across the lifpan (Bronfenbrenner, 1986) viz (1) noticg same-sex attractn and differenc genr exprsns; (2) explorg, experimentg and eraditg differenc om same-sex peers; (3) nfirmg sexual orientatn as gay; (4) acceptg sexual inty as gay and (5) negotiatg social expectatns and pursug ial gay life (see Fig.

GAY LANGKAWI, MALAYSIA | THE ESSENTIAL LGBT TRAVEL GUI!

1) 1Stag of Malaysian Gay Mal Inty DevelopmentFull size imageThe participants’ diverse backgrounds highlighted tersectnal factors, such as ethnicy, culture, relig affiliatn and geographil lotn, which may have fluenced their inty velopment.

” The participants’ peers, fay members, schoolteachers or relig lears their microsystems actively enacted and socialized genr role expectatns and showed their prejudice towards gay people (see Fig. As nonnformg genr exprsns are equently perceived as ‘gay, ’ most participants experienced bullyg, name-llg and havg slurs hurled at them for their genr nonnformg behavr which was distrsg and trmatizg bee they did not feel they had any ntrol over their behavrs and mannerisms.

The experience of P11, an ex-Mlim and now intifi as a non-relig Malay illtrat the tense anti-gay bulli that was trmatizg for him: “There was this time…I look at this boy… [and said] “Oh, he looks so cute…he looks handsome. P06, a Che Buddhist shared that “I thought was normal to have the strong feelgs towards boys…you try to do a lot of thgs…for the person…have really strong tert to know about the person… the name of iendship, but back then I didn’t have the awarens…I didn’t know that is actually nsired gay. For stance, Christian, Catholic or Mlim participants who unrstood ‘homosexualy’ or ‘gay’ om their relig teachgs began experiencg shame and guilt, which occurred more typilly the later stage (Stage 2) for the other participants.

CONSTCTG GAY MALE INTY A MULTICULTURAL SOCIETY: A QUALATIVE GROUND THEORY STUDY MALAYSIA

For example, uld be seen P12, an Indian Bahai’s surprise at learng about ‘gay’: “I read up about LGBT…I found a few groups onle…I spoke to a lot of people there like, oh my God, this [gay] is a thg. However, learng about the different typ of vlence directed towards gay men Malaysia and abroad, duced an tense fear most participants and the need to take preutns for their own and immediate fay members’ safety if their sexual orientatn was ‘gay’. For example, P19, a Malay Mlim shared his share of fear and guilt when his father threatened to m suici: “[if] I found out that one of my kids are gay…I will kill myself bee I failed to te my kids.

As participants spected themselv as beg ‘potentially gay’, some of them attempted to socialize more wh self-intified LGBT people on social media to pare and ntrast their characteristics and experienc to see if they uld be explaed by the term ‘gay’ (see P06, Stage 2, Table 2). Participants’ evaluatn as to whether they were gay or not marked the begng of the next 3: Confirmg Sexual Orientatn as GayConfirmg and refg sexual orientatn as ‘gay’ were proment characteristics of this stage.

GAY MALAYSIA: MORN KUALA LUMPUR

For example, P31, an ex-Hdu to Atheist Indian shared that “I try to watch a lot [of heterosexual porn], but never really worked out…I always have to go back to gay porn…that ma me feel even worse bee I nnot be like everyone else. For example, P02, a non-relig Che shared that “Once I found out, dawned on me that, “Oh, I’m a gay guy, I like guys…also sudnly, me to a realizatn that I uldn’t tell anyone around me bee…the treatment I was gettg…like the bullyg [I will get bullied] and then the fact that they [others] weren’t really open [to accept gay]. Participants eventually me to an ternal regnn of themselv as ‘gay’ to rce their psychologil turmoil om livg nial spe their ternalized at this stage, participants began explorg the gay muny as gay men and havg gay iends their microsystem (see Fig.

The social teractns provid new rmatn that probed gay men to refe and refe more nuanced facets of their self-ncept as gay men same-sex relatnships, level of same-sex attractivens and through their sexual posns. Although participants felt accepted by the gay muny, the procs of self-nfirmatn and adjtg to gay inty was maly hidn om their fai and close iends, leadg them to feel guilty for livg a ‘double life. For example, P29, an Indian Hdu shared that “It wasn’t so much that I know my [gay] inty and I’m now gog to tell you, was like I n no longer hi [too strsful] this part of me, and therefore I have to tell you.

The latter reacted vlently at P01’s nfsn which led to P01 to havg persistg tst issu terpersonal 4: Acceptg Sexual Inty as GayParticipants’ creasg self-acceptance of their gay inty were proment characteristics of this stage. For example, P20, a Che Christian shared that “If you really look to , Bible didn’t really explicly say ‘gay’ is a s… Old Ttament, they also talk about like, woman nnot talk ont of men…why all the stupid people don’t talk about those vers? ” Notably, when P25 nverted om a gay-ntral relign (Buddhism) to a homonegative relign (Christiany), he experienced creased self-acceptance, a rurgence of self-doubt and guilt typil of MGM the prev stage (Stage 3).

MALAYSIA’S HIGHT COURT STRIK DOWN STATE GAY SEX BAN

As participants transned to this stage, their ternalized homophobia gradually creased and they began to accept their femy by ternalizg social acceptance om peers and feelg ls prsured to nform to genr rol (see P18, Stage 4, Table 2). Indian participants om ral areas had to overe addnal negative stereotyp associated wh crime and social class unique to their ethnic participants started g sex to pe wh their distrs and nnect wh other gay men (see P08, Stage 4, Table 2). For example, P20, a Che Christian shared his enunters as such: “You are not handsome enough, you nnot jo , you nnot s wh ” whereas P24, an Indian Hdu, shared that “I’m jt parg the amount of people who have wrten their [onle gay datg] profile…[many of them have wrten] no Indian or Che, or only Malay or only Che, or no Indian, or jt specifilly no Indian at all.

This procs showed their shift om passive-receivg rol to active agents who cid and renstcted their relatnship wh relign, genr role expectatns, heterosexist norms, the gay muny and gay cultural norms (see Fig. For example, P19, a Malay Mlim shared that, “We do have this kd of nversatn wh my gay iends…do you still want to get married…some will say y, some will say no…I purposely told him…if you are gog to get married…maybe we n still be iends.

” Although Indian participants were aware that Indian wiv equently ndoned their hband’s same-sex sexual affairs, they preferred livg ngently wh their gay inty and would not nsir heterosexual marriage.

MALAYSIAN MAN WS LANDMARK CHALLENGE AGAST MLIM GAY SEX BAN

Regardls of their relatnship stat, most participants wanted to migrate to untri where gay marriage was legal (see P18, Stage 5, Table 2) participants nsired fulfillg their filial duti as sons through creative ways. Most participants this stage actively refed their relatnship wh ethnocultural expectatns, social stereotyp of beg gay and heterosexist prejudice agast gay men, and attempted to fluence polil and legal cisns through activism on var levels (see Fig. DiscsnThe five-stage SIM was proposed to theorize MGM’s sexual inty velopment as a ntuo procs of gay men disverg and then cyclg between refg and refg their self-ncept through purposeful social teractns to rce psychosocial distrs and improve their qualy of life.