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Actually Existing Religious Pluralism in Kuala Lumpur 1 Actually Existing Religious Pluralism in Kuala Lumpur 1 Yeoh Seng Guan Monash University Introduction a durable legacy of the British colonial era crafted in Malaysia is no stranger to mutating religious diversity the context of facilitating maximal capitalist resource and cultural pluralism. For centuries, given its strate - extraction but given a nationalist inflection in the gic geo-political position along the commercial trade postcolonial milieu. After securing political independ - routes between China and India (and beyond), an ence from Britain, and especially in the aftermath of array of travelers to the peninsular – interalia mer - the landmark Kuala Lumpur “race” riots of May, chants, imperialists and missionaries- have left their 1969, a master narrative of the putative constitutional imprints, both singular and hybrid, on belief systems, “supremacy” of Malays ( ketuanan Melayu ) vis-à-vis social practices and material cultures that make up the other Malaysian citizens has been entrenched in the societal fabric of modern-day Malaysia. Together with national imaginary through the state ideological and its diverse and finely balanced Asian populace who are repressive apparatus. In sum, a differential and racial - adherents of some of the major world religions – Bud - ized management of the plurality of migrants who dhism, Christianity, Hinduism, Islam, Sikhism, and flocked to the peninsula in search for a better life cou - Taoism – the Malaysian Tourism Board was embold - pled with the challenge of nascent Malay ethno-na - ened to make the claim of “Malaysia [being] Truly tionalist groups has birthed a bifurcating religious Asia” not so long ago. landscape between Muslims and non-Muslims in the Notwithstanding the allure of magical religious public sphere. 4 pluralism and multiculturalism, it has been increas - How has this trajectory played out in recent years ingly commonplace for many Malaysians to lament in Kuala Lumpur, the globalizing capital city of of the deteriorating health of interethnic and inter - Malaysia? Akin to other postcolonial cities in the faith relations in the public sphere over the past three Southeast Asian region, Kuala Lumpur can be viewed decades in contrast to a nostalgic golden and cosmo - as a complex assemblage in motion; materially and politan past. 2 The specific reasons for this prognosis symbolically folding, unfolding and refolding onto it - vary according to the different standpoints and em - self in multiple ways through its multi-scalar entan - phases given by their respective interlocutors. Never - glements with competing imaginaries and processes theless, a common recurring trope that stands out can near and far. The heterogenetic urban swirl of city- be characterized as an over-zealous and bureaucratic ness, in part characterized by accentuated religious “Islamization of Malaysian society” by a diverse and and cultural complexities, is vibrantly immanent in competing spectrum of local Islamic dakwah (mis - Kuala Lumpur. 5 One of the central features of “city- sionary) groups and state agencies since the advent of ness”, in Abdoumaliq Simone’s terms, is the agency Islamic revivalism in the 1970s. 3 of “crossroads” – where people “take the opportunity Moreover, this state-of-affairs is compounded by to change each other around by virtue of being in that isa.e-Forum © 2011 The Author(s) © 2011 ISA (Editorial Arrangement of isa.e-Forum) 1 Yeoh Seng Guan space, getting rid of the familiar ways of and plans for (DAP) and Keadilan ( Justice Party) said Nasrudin had doing things and finding new possibilities by virtue of no locus standi to speak for the state governments whatever is gathered there.” 6 under Pakatan Rakyat control. 9 By contrast, key politi - This chapter situates some of these “crossroads” in cians of Pakatan Rakyat’s political nemesis, Barisan Na - the religiously pluralist city-ness of contemporary sional , took on a characteristic ominous persona, Kuala Lumpur. I begin with a recounting of an forewarning citizen-voters of the fragility of the for - episode early in 2011 that generated both ire and be - mer’s syncretistic political ideology and the true colors musement among Malaysians. I then proceed to delve of PAS which is to turn Malaysia into a theocratic Is - into the key historical circumstances that have con - lamic state when it comes into power despite assur - tributed to this particular intersection of varied emo - ances otherwise in recent years. Its “moral policing” tional intensities construed in generic terms. Finally, tendencies are clear indications of this unchanging as - I situate how actually existing religious pluralism is piration. 10 materially articulated through a discussion of field - Nasrudin subsequently claimed that he was mis - work data gathered from two different sites – one res - quoted by the press as he was aware that the PAS idential and the other commercial – in the city. Youth wing has no legal powers to conduct “immoral - ity checks” among Muslims. Nevertheless, he repeated his prognosis on the key causes of moral decline Love and Sex in the City: The among Malay-Muslims in the country, a perspective Valentine’s Day Affair apparently shared by Islamic state agencies as both the In the past few years, Islamic agencies at state and fed - Kuala Lumpur City and Selangor State Islamic De - eral levels in Malaysia have been laboring to deter partments (JAWI and JAIS respectively) had similarly Muslims from celebrating Valentine’s Day. The key called for the ban of Muslims commemorating Valen - reason offered is the event’s alleged links to “immoral” tine’s Day a day after the Federal Department of Is - activities. In 2011, the anti-Valentine’s Day campaign lamic Development (JAKIM) had launched their own took on more fractious accents. anti-Valentine Day campaign, billed as “Beware of On 9 February, Parti Se Islam Malaysia , PAS (the Valentine’s Day Trap.” 11 Islamic Party of Malaysia) Youth chief, Nasrudin In a scripted sermon read out on Friday prayers at Hasan Tantawi, was reported to have said that anti- various mosques throughout Kuala Lumpur and Se - vice campaigns on Valentine’s Day in four states langor state (on 11 February), Valentine’s Day was (Kedah, Kelantan, Penang and Selangor) controlled characterized as essentially a Christian-inspired event by the opposition coalition, Pakatan Rakyat , would be and thus not religiously appropriate for a Muslim to conducted to ensure a “sin-free” lifestyle. 7 This move participate. Moreover, it argued that many of those was motivated by disturbing marketing gimmicks in who celebrate it usually end up engaging in illicit sex. previous years that promoted, among others, “no As evidence, the text cited that 257,411 unwanted panties day” as an expression of abiding female love pregnancies were reported between 2000 and 2008 as for their partners, free hotel rooms for unmarried cou - a result of the passions ignited on Valentine’s Day. The ples on Valentine’s Day, and late night parties allowing sermon concluded by reminding Muslims that Jews the free mixing of men and women which inevitably and Christians would continue to deceive them, and leads to “free sex.” 8 would do everything possible to undermine their Is - His remarks quickly drew criticisms from a num - lamic faith and Muslim personality. A seemingly in - ber of sources and sparked acrimonious (and amusing) nocuous activity like celebrating Valentine’s Day is debates among pseudonymous Malaysians in cyber - read inter-textually to be a conspiracy to weaken and space. Leaders of his own party and from the opposi - dissipate Muslims and their faith. tion political coalition, Pakatan Rakyat , comprising Subsequently, on Valentine’s Day, “immorality” secular-based parties like Democratic Action Party raids, code-named “Ops Valentine”, were carried out 2 Actually Existing Religious Pluralism in Kuala Lumpur at budget hotels, public parks, recreational lakes, world. It urged the National Fatwa Council to retract beaches and other well known dating spots by the Is - the ruling as it was “hurtful” to Christians. 16 lamic authorities. Close to 100 Muslim individuals They also identified a particular installment of a were detained for khalwat (close proximity with the Muslim program, Halaqah, aired two years earlier opposite sex) in Kuala Lumpur city and Selangor (February, 2009) on Malaysian public television alone. 12 They were charged under the Syariah Crimi - (TV9) as offensive to Christians. It featured a well- nal Offence Enactment 1995 which carries a fine of known motivational speaker on the television circuit, RM3,000, a jail term of not more than 2 years, or Ustazah Siti Nor Bahyah Mahamood, who opined both if found guilty. PAS Youth chief, Nasruddin, sim - that the immoral activities unleashed on Valentine’s ilarly reported of other kinds of “successes” in their Day were firmly within the “traditions of the Christian vigilante efforts. His counseling teams distributed community.” Subsequent to the press statement, the around 3,000 leaflets to Muslim couples found in producers of the program had issued a public apology “dark and quiet public spots”. Many were said to be for the slip-up. However, the video clip continues to “receptive” and even thanked them for their timely in - be available virally in cyberspace. terventions. 13 Before the advent of the internet, expressions of The idiosyncratic interpretations of Valentine’s “conflict” by citizens, particularly along “racial” and Day by this assortment of Islamic agencies did not go “religious” lines, would have been downplayed or cen - uncontested. Two component political parties situated sored in the mainstream media as they are deemed to on opposite sides of the ideological divide – DAP have the centrifugal power of unraveling the social co - (from Pakatan Raykat ) and Gerakan (from Barisan hesion of Malaysian society. Hitherto, this has not Nasional ) – marked their disagreement by playfully been difficult to execute given the regime of strict cen - handing out carnations and chocolates to the public. 14 sorship laws and media ownership patterns favoring They contended that Valentine’s Day is a non-reli - the ruling government.
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