A writer's life Thursday August 14, 2008
Time to engage Mak Nyah
A WRITER'S LIFE BY DINA ZAMAN
The Mak Nyah community wants to be part of society and to be accepted as they are. This calls for heart-to-heart engagement and not enforcement.
A TRANSSEXUAL asked: “Since Islam rejects people like me, may I leave Islam?”
“Now I know you are really crazy! You’re already in trouble with the authorities, you want to court more trouble?” her colleague interjected.
“I don’t see what the problem is. You, and I, and everyone here are subject to harassment all the time, and constantly reminded that we are an abhorrent to the faith. So why be part of a religion that rejects you?”
This particular dilemma was discussed at an audit I undertook as part of an HIV/AIDS project recently.
The audit was conducted to identify gaps in outreach work in HIV/AIDS in Malaysia, and the discussion with transsexuals, who make up a good number of marginalised communities (the others are injecting drug users, gay men and sex workers), was illuminating to say the least.
A transsexual identifies 'herself' as – or desires to live and be accepted as – a member of the sex opposite to that assigned at birth.
In Malaysia, derogatory slang to describe them would be pondans, laki lembut or mak nyah, though the latter term has been embraced by the community as an identifying factor in their cause.
The public perception of transsexuals ranges from contempt and revilement to resigned acceptance.
The fact is, transsexuals have existed in our society even before Independence, and played a significant role in the community.
They’re the dapur pondans – kitchen helpers – who worked for families as cooks and cleaners in a long gone era, and in villages were known as meks, who acted as the local tailor, make-up artist and wedding planner.
It is fascinating to compare the fond memories of the older generation of Malaysians who grew up with transsexuals as neighbours and domestic help.
The argument that is bandied in contemporary Malaysia is that they knew their place, and were not ‘out there’ now as transsexuals who – as moralists have argued – contribute to moral decay.
From a religious standpoint, transsexualism is forbidden. Islam permits hermaphrodites to undergo sex change operations so the person can choose to be either a female or male.
Forbidden are mukhannis – men who behave like women and dress like them, and even undergoing sex change surgery to become women.
Non-Muslim transsexuals fare slightly better than their Muslim counterparts, as there is no official ruling as with the Muslims, even though their religions also forbid such actions. If caught, they would be charged for cross dressing and indecent behaviour under Section 21 of the Minor Offences Act 1955.
A Muslim man caught cross dressing can be charged under Section 28, Syariah Criminal Offences (FT) Act 1997, for immoral behaviour, and is liable to a fine not exceeding RM1,000 or to imprisonment not exceeding one year, or both.
The biggest grouse that rose out of the discussion was how they were portrayed on television shows by male personalities. Camped up, and in the words of a TS “? crude and lascivious ?” Not all transsexuals are involved in sex work, are campy, crass and uneducated.
“Why are we made the receiving end of jokes?” a transsexual asked. “The authorities tell us that what we do is bad ? as we are men, and should behave like men.
“And on television you have male actors dressed in drag, and playing it up to the hilt. And the language used! This makes us look bad.
“It doesn’t help when a few TS also play up to the myth by being loud and crass.”
Also noted was how the media approached the subject of transsexuals and transgender. The Malay media would be rather patronising, which does not help the cause. The English media sit on the fence, while the Chinese press is more open and sympathetic.
What transsexuals want is for them and the media to work together to highlight the social and health issues they face, so that they can do more effective advocacy work with government and religious authorities.
The reason a number of TS are involved in sex work is because they do not have a source of income.
With the market already so saturated by wedding planners of various sexualities (not all transsexuals want a career in fashion and cosmetics), and in ‘proper’ professional institutions their very presence clashes with the image of the organisation, where are they to go, and what are they to do?
B who comes from a well-to-do and supportive Malay family, thinks the problems could be solved if transsexuals themselves do not engage in “improper behaviour”.
She is one of the very few transsexuals who keep away from the Mak Nyah community. She considers herself well educated and proper, and does not indulge in clubbing and other activities that transsexuals involve themselves in, as she believes all these negate their cause.
When asked if she would consider mentoring, as she would be considered a ‘successful transgender’ who has assimilated well in society, she declined.
The issue of class and economic status is too jarring, and there would be resentment.
“It’s how you carry yourself, that makes people respect you. I know people think I’m a snob, but I could never let down my family.”
She practises safe sex, dates ‘proper men’ and not “sell her body”. She has no contact with her ‘sisters’ from Chow Kit and from the less stellar parts of Kuala Lumpur.
All is not lost. Already there are success stories: at PT Foundation, a weekly fardhu ain class is held for TS, sex workers and people in the community, so they can learn more about Islam.
More transsexuals are claiming their rights and are empowered. What the authorities, the medical community, human rights activists and the TS community should do is to keep on engaging with each other on TS issues.
The writer lives in KL. She thanks her readers for their emails but is unable to reply to everyone because of work.
email: dinazaman@gmail.com
© 1995-2008 Star Publications (Malaysia) Bhd (Co No 10894-D)
Time to engage Mak Nyah
A WRITER'S LIFE BY DINA ZAMAN
The Mak Nyah community wants to be part of society and to be accepted as they are. This calls for heart-to-heart engagement and not enforcement.
A TRANSSEXUAL asked: “Since Islam rejects people like me, may I leave Islam?”
“Now I know you are really crazy! You’re already in trouble with the authorities, you want to court more trouble?” her colleague interjected.
“I don’t see what the problem is. You, and I, and everyone here are subject to harassment all the time, and constantly reminded that we are an abhorrent to the faith. So why be part of a religion that rejects you?”
This particular dilemma was discussed at an audit I undertook as part of an HIV/AIDS project recently.
The audit was conducted to identify gaps in outreach work in HIV/AIDS in Malaysia, and the discussion with transsexuals, who make up a good number of marginalised communities (the others are injecting drug users, gay men and sex workers), was illuminating to say the least.
A transsexual identifies 'herself' as – or desires to live and be accepted as – a member of the sex opposite to that assigned at birth.
In Malaysia, derogatory slang to describe them would be pondans, laki lembut or mak nyah, though the latter term has been embraced by the community as an identifying factor in their cause.
The public perception of transsexuals ranges from contempt and revilement to resigned acceptance.
The fact is, transsexuals have existed in our society even before Independence, and played a significant role in the community.
They’re the dapur pondans – kitchen helpers – who worked for families as cooks and cleaners in a long gone era, and in villages were known as meks, who acted as the local tailor, make-up artist and wedding planner.
It is fascinating to compare the fond memories of the older generation of Malaysians who grew up with transsexuals as neighbours and domestic help.
The argument that is bandied in contemporary Malaysia is that they knew their place, and were not ‘out there’ now as transsexuals who – as moralists have argued – contribute to moral decay.
From a religious standpoint, transsexualism is forbidden. Islam permits hermaphrodites to undergo sex change operations so the person can choose to be either a female or male.
Forbidden are mukhannis – men who behave like women and dress like them, and even undergoing sex change surgery to become women.
Non-Muslim transsexuals fare slightly better than their Muslim counterparts, as there is no official ruling as with the Muslims, even though their religions also forbid such actions. If caught, they would be charged for cross dressing and indecent behaviour under Section 21 of the Minor Offences Act 1955.
A Muslim man caught cross dressing can be charged under Section 28, Syariah Criminal Offences (FT) Act 1997, for immoral behaviour, and is liable to a fine not exceeding RM1,000 or to imprisonment not exceeding one year, or both.
The biggest grouse that rose out of the discussion was how they were portrayed on television shows by male personalities. Camped up, and in the words of a TS “? crude and lascivious ?” Not all transsexuals are involved in sex work, are campy, crass and uneducated.
“Why are we made the receiving end of jokes?” a transsexual asked. “The authorities tell us that what we do is bad ? as we are men, and should behave like men.
“And on television you have male actors dressed in drag, and playing it up to the hilt. And the language used! This makes us look bad.
“It doesn’t help when a few TS also play up to the myth by being loud and crass.”
Also noted was how the media approached the subject of transsexuals and transgender. The Malay media would be rather patronising, which does not help the cause. The English media sit on the fence, while the Chinese press is more open and sympathetic.
What transsexuals want is for them and the media to work together to highlight the social and health issues they face, so that they can do more effective advocacy work with government and religious authorities.
The reason a number of TS are involved in sex work is because they do not have a source of income.
With the market already so saturated by wedding planners of various sexualities (not all transsexuals want a career in fashion and cosmetics), and in ‘proper’ professional institutions their very presence clashes with the image of the organisation, where are they to go, and what are they to do?
B who comes from a well-to-do and supportive Malay family, thinks the problems could be solved if transsexuals themselves do not engage in “improper behaviour”.
She is one of the very few transsexuals who keep away from the Mak Nyah community. She considers herself well educated and proper, and does not indulge in clubbing and other activities that transsexuals involve themselves in, as she believes all these negate their cause.
When asked if she would consider mentoring, as she would be considered a ‘successful transgender’ who has assimilated well in society, she declined.
The issue of class and economic status is too jarring, and there would be resentment.
“It’s how you carry yourself, that makes people respect you. I know people think I’m a snob, but I could never let down my family.”
She practises safe sex, dates ‘proper men’ and not “sell her body”. She has no contact with her ‘sisters’ from Chow Kit and from the less stellar parts of Kuala Lumpur.
All is not lost. Already there are success stories: at PT Foundation, a weekly fardhu ain class is held for TS, sex workers and people in the community, so they can learn more about Islam.
More transsexuals are claiming their rights and are empowered. What the authorities, the medical community, human rights activists and the TS community should do is to keep on engaging with each other on TS issues.
The writer lives in KL. She thanks her readers for their emails but is unable to reply to everyone because of work.
email: dinazaman@gmail.com
© 1995-2008 Star Publications (Malaysia) Bhd (Co No 10894-D)
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