The socio-religious identity and life of the Malay Christians of Malaysia
General Material Designation
[Thesis]
Subsequent Statement of Responsibility
;supervisor: Priest, Robert J.
.PUBLICATION, DISTRIBUTION, ETC
Name of Publisher, Distributor, etc.
Trinity International University: United States -- Illinois
Date of Publication, Distribution, etc.
: 2012
PHYSICAL DESCRIPTION
Specific Material Designation and Extent of Item
443 Pages
DISSERTATION (THESIS) NOTE
Dissertation or thesis details and type of degree
Ph.D.
SUMMARY OR ABSTRACT
Text of Note
Among Malaysians today, there is a vibrant and growing presence of Malay Christians. This study examines their socio-religious life and identity vis-à-vis their family, the ummah, state, church and some aspects of globalization. To do so, adult male and female Malay Christians inside and outside Malaysia were interviewed to evaluate these elements at work in Malaysian society and their effects on them. With respect to their family and ummah, Malay converts encountered anger, ostracism or acceptance of their beliefs. Their faith also affected choices of residence and home décor, sense of comfort in places like the masjid, Chinese restaurants, workplace and other habitats. Generally, their religious safety implicated strategies of (un)masking their identity if such places were ethnically/religiously plural or dominated by Malay Muslims. Their religious self-presentation in dress and dining preferences depended on their outlook toward them as cultural or religious symbols and the presence of Malay/non-Malay colleagues. Government dealings centered on the Muslim appellation in their identity card, formalizing weddings, preserving their children's faith in schools and state policing/ punishment of them. Various contestations depended on their ability to contend for their personal rights here. Their church experiences ranged from fear and shock to embrace and shared ministry. Converts attended the visible or underground church but mostly the latter for its Malay Christian fellowship and support. However, acquiring suitable Malay-language discipleship works were problematic. Regarding globalization, diaspora believers feared state sanctions as its reach still extended globally. Converts there attempted sustaining or revisioning Malay culture and ethnic identity that is linked to Malaysia's constitution. Nationals who departed overseas did so due to religious persecution, a spouse's job relocation or marrying a foreigner. Those who remained in Malaysia typically traveled abroad for further studies, obtaining Christian materials or mission. The internet facilitated personal conversion and growth as Christians and easy evangelism of their Muslim compatriots but also enabled them to be located online. This research concludes that a healthy Malay Christianity necessitates a more Malay-speaking and Malay-loving church in Malaysia prepared to confront racism, fear and suffering. Recommendations for workers and converts for contextual discipleship are detailed in the conclusion.