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  • The Life Of A Male Prostitute

    The Life Of A Male Prostitute

    When Daniel, 33, decided to explore the gay world in 2000, he never thought he would eventually enter the oldest profession of mankind – prostitution.

    The medium-built and sun-tanned young man from Anhui province asked to be identified only by his first name and declined any photos, but he spoke candidly about his life as a sex worker, offering a rare glimpse into a common subculture that is being overlooked in modern society.

    Daniel claimed he was not sensitive to his sexual orientation when he was a boy. Driven by curiosity, he sought out gay photos online back in 1998, back when Internet access was still new to him. Soon he found some friends with similar taste. After about two years of nine-to-five office work in Shanghai, Daniel was bored. He decided to try a more exciting life. He uploaded his photograph to a compensated-dating website.

    His first customer soon appeared. It wasn’t very glamorous.

    He was paid 1,000 yuan (S$199), a fair amount at that time. In 2006, Daniel arrived in Hong Kong seeking to ply his trade. He had already chatted with some potential customers on instant messaging services before setting out. Daniel arrives periodically on a 7-day permit. He attends up to five clients charging HK$600-800 each time. Daniel is pleased that he can earn a living in Hong Kong without a working visa. He works from hotel rooms. Sometimes he takes his customers to his hostel, where he pays HK$150 a day.

    Daniel now spends about three quarters a year in Hong Kong, Singapore and Malaysia. He earns as much as 30,000 yuan in a month in Singapore. Risks are higher too. Daniel was charged with breaching the condition of his stay, when he was caught working on his tourist visa. He appealed and continued to come to Hong Kong while his appeal was underway. He continued working as a prostitute during his visits. He lost his appeal and was banned from Hong Kong for the next two years.

    Most male sex workers (MSWs), like Daniel, have chosen their vocation voluntarily. “I think men turn to prostitution for many reasons. But as far as I know, no one has done this against their will or owing to their financial backgrounds,” Daniel said. “Some of them do it because they want to make more money, though.”

    “I do not have a moral problem with having sex for money, as long as it’s safe. That is the bottom line. However, I have always been concerned about how this (being a sex worker) may affect my family,” Daniel said frankly. His family is relatively well-off. His parents are teachers and living comfortably in his home town. “My parents don’t know about my work, or anything else about my sex life but they suspected that I was gay.”

    Contrary to common belief, the MSWs, who are usually labeled as “money boys”, serve mainly males rather than females. “More than 90 percent of my customers are males,” Daniel said. “Female customers may just need someone to talk to, not necessarily sex.” On rare occasions, females come to him for threesomes with their boyfriends.

    The entrenched Chinese morality and psychological pressures prohibit women from seeking sex partners, said Leo Yiu, chief executive for Midnight Blue, a local support network for MSWs. “People believe men take advantage of women when having sex regardless whether they’re forced to do so or they initiate it. Worse still, women do it at risk of getting pregnant,” Yiu commented. “It’s a great challenge for them to expose themselves to strangers in a strange environment.”

    Nonetheless, an odd phenomenon is emerging nowadays that married couples visit male prostitutes to spice up their sexual lives. “Husbands bring their wives along to go whoring due to the fact that it’s exciting or husbands realize they cannot fulfill their wives’ sexual needs so they hire MSWs to do the job,” said a local sex worker named Wai. He is gay and boasts dozens of customers.

    Daniel is now self-employed. He met all his customers online. No one takes a cut from his earnings. “I love the free time that the job allows me. I cannot get back to typical office work. Plus, I get to know many people, some of them are rich and smart, through this job. And I have learned a lot from them.”

    At present, MSWs usually seek their customers in three ways. First, there are individual online encounters; second, online agents and third, saunas and massage establishments. “Not every money boy is a masseuse, but they ought to learn this skill if they look for more opportunities,” said Wai. “A small number of them set up one-man brothels.”

    Midnight Blue, set up in 2005, aims to promote safe sex among gays and provide legal support for MSWs. At times, staff at Midnight Blue launch outreaching visits to night clubs and saunas to advocate a safer environment for MSWs. Their motto is, “Whoring to a Better Future, Paying for a More Sensuous Life”. The organization has published a book, Sex Without Boundaries, about the ups and downs of eight young people working as MSWs.

    It is estimated that there are around 2,000 MSWs in the city. Some of them are locals and the others come from the mainland and South East Asian countries. Yiu believes the import of these MSWs is helping develop the sex industry. “When the pie gets bigger, people get to know where to look for suitable people when they feel like it and the sex workers, either males or females, will have a bigger market,” he said.

    According to a Chinese adage, ma si luo di xing, meaning you need to walk if your horse dies. Gloomy economy had spawned prostitution. Daniel witnessed a boom of MSWs in Singapore during the economic downturn. The candidates were previously drivers or chefs or other occupations.

    Daniel considers himself fortunate that he seldom comes across problem customers. He says most customers come to him to be soothed. “I think that being a sex worker might be like being a therapist. Many gay people are introvert, they have no one to talk to and they cannot come out of the closet. Only by talking to us can they reveal their true selves,” Daniel explained.

    It is understandable that MSWs are commonly gays, or preferably so, for the sake of their jobs. Straight men may find it gross or need to tackle a great psychological barrier in making love to men.

    Ever since he took to prostitution, Daniel was prepared to sacrifice his childhood friends. “We have nothing in common. They talk about families and kids, all this has nothing to do with me,” he said.

    Daniel understands the limitations of prostitution – age. “I will retire from this business, but I know people who work well past 40. That said, the older we get, the less we will work, and eventually we will have to retire,” he admitted. He expects he saves up enough money to establish his own business within a year.

    Looking back, he regrets nothing for choosing this path. “If I had my life ahead of me, I would still choose to do the same thing,” he said. “Prostitution is a harmless vocation. We don’t destroy but complement.”

    Daniel doesn’t rule out the possibility of getting married one day, with a girl. “I can accept a girl as my family member but if you talk about sex, I still prefer a man.”

    Source: www.allsingaporestuff.com

  • Zara Faris: Why Are Malaysia’s Secular Liberal Groups So Afraid Of Debate?

    Zara Faris: Why Are Malaysia’s Secular Liberal Groups So Afraid Of Debate?

    A week ago I was in Malaysia, having been invited to deliver a series of lectures on Islam, women’s rights, and a critique of liberalism and feminism. The organisers, Wanita ISMA (an Islamic NGO), had hoped to supplement my tour by organising a panel discussion between me, ISMA, and two members of a small (but disproportionately vocal) secular liberal group deceptively calling themselves “Sisters in Islam” (SIS).

    SIS attempts to campaign for secular liberalism and feminism under the guise that these ideas are ‘compatible with Islam’, and claim to be open for debate, discussion and dialogue about ‘Islam’. However, to my knowledge, SIS have never actually invited people who hold different opinions (i.e. mainstream Islamic opinions, like ISMA) to discuss and debate with them on their platforms. Rather, SIS have been content purely to float their views – unopposed – from the safe distance of the internet and the media platforms they are given.

    Furthermore, ISMA informed me that previous attempts to hold a debate or discussion with SIS have ended up invariably with SIS pulling out at the last minute. As I have always thought that the best way to test the integrity of ideas is to subject them to scrutiny and debate, I nevertheless asked ISMA to setup a dedicated discussion event while I was in Malaysia, where ISMA and MDI could engage with SIS, on the topic, “Is the shari’ah male-biased, and do we need a feminist interpretation?”.

    Preparations for the Debate

    As SIS have been known to pull out of events in the past, ISMA wanted to do everything possible to prevent this from happening again: SIS were offered to bring a portion of the event attendees from their own supporters, and after SIS accepted a panel of three speakers (one from MDI, ISMA and SIS), I urged ISMA that it would be fairer to invite two speakers representing SIS (lest they claim after the event that the panel was unbalanced). To prevent SIS from claiming in the lead up to the event, that the event had become too sensationalised in the public, it was also decided hold the discussion as a “closed” event (i.e. not open to the public).

    SIS accepted the invitation with these conditions, saying that they would be sending Ratna Osman (Executive Director, SIS) andMohammad Afiq Noor (Assistant Manager for Legal Advocacy and Public Education, SIS). ISMA then went to work making costly and time-consuming arrangements for a suitable venue and video recording (to be uploaded afterwards for all to see and share in the discussion).

    Whilst I was in Malaysia, I asked ISMA if perhaps a panel of four people may be too cumbersome, and that it may be a better idea to facilitate even deeper investigation of the question at hand, by having a 1-on-1 event (between Ratna Osman (SIS) and myself (MDI)). The more speakers that there are on a panel, the more shallow a discussion ends up being; a 1-on-1 would allow each side more time to develop and discuss their views and ensure a deeper discussion of the issues at hand.

    ISMA emailed SIS to ask if they were happy to make this change. However, Ratna Osman (SIS) explained that she was not interested in engaging with a “foreign” speaker, and DECLINED to debate if it was not possible to keep to the agreed format

    Unfortunately the latest email from you that we got today of another change, does not have any ISMA speaker, but a foreign speaker from Muslim Debate Initiative, Ms Zara Huda. As much as we look forward to engage in a dialogue with Ms Zara Huda, I was under the impression that you initiated the forum so that SIS and ISMA would know more of each other’s work and views on Shariah.

    If it’s not possible for us to have direct engagement with a speaker from ISMA on 8th May as planned, then lets choose another date for us to meet up.

    – Ratna Osman (email dated 6 May 2015)

    ISMA, in a sincere wish for the event to go ahead, reverted to the original plan – a 2 on 2, to directly accommodate SIS’ demand to include ISMA. It is strange that SIS seemed to be so keen to discuss with ISMA when, prior to my arrival in Malaysia, they had never, to my knowledge, invited ISMA to any of their public events – nor ever followed through with any forums/debates that ISMA had agreed to attend.

    On a personal note, I also find it strange that SIS were so reluctant to debate me, a “foreigner” when they are totally happy to believe in and advocate foreign ideas – as well being founded by foreigners (i.e. the American arch-secular feminist Amina Wadud, no less)!

    Now that the racist demand of not wanting to deal with a “foreigner” had been resolved, and ISMA kept the originally agreed format, one would expect SIS to have no good reason to turn this opportunity down – wrong! Lo and behold, SIS, on the day of the event sent an email CANCELLING, causing ISMA not only financial loss, but sincere disappointment in watching SIS yet again turn away from discussing and subjecting their views to open debate, scrutiny and discussion.

    “Professionalism”

    Understandably, in response to the cancelling of the event, ISMA made a Press Release exposing SIS’ failure to turn up. Bizarrely, SIS responded that they pulled out due to ISMA’s supposed lack of “professionalism”.

    Screen Shot 2015-05-13 at 09.49.49

    When they were confronted on Twitter as to why they ran away from debating me, they petulantly and rather childishly responded:

    Screen Shot 2015-05-13 at 09.43.56 copyScreen Shot 2015-05-14 at 22.43.45That’s strange, because they definitely seemed to know who I was in the lead up to the debate referring to me (three days before the above tweets) as ‘a foreign speaker from Muslim Debate Initiative, Ms Zara Huda’ and even whining in the same email to be included in a conference I had been invited to speak at:

    We also learned that Ms Zara Huda will be speaking at IMEC2015 International Muslimah Empowerment Conference on 9th May. It would have been good if a speaker from SIS was also included in such a dynamic Conference

    – Ratna Osman (email dated 6 May 2015)

    Indeed, “professionalism” does go a long way – for example, not dismissing candidates from discussion because they are “foreign”, keeping one’s word and promises, or even refraining from pettiness and childishness from one of the intended SIS panellists no less, Assistant Manager for Legal Advocacy and Public Education, Mohammad Afiq Noor, who ably demonstrates his ‘professionalism’ by piling on derogatory, and sexist remarks about this “foreign” speaker, referring to me as a “Clothing brand”, and a “fool” for whom the best response is silence (which they still failed to do! [unless they were perhaps advising me not to respond to them?]).

    Screen Shot 2015-05-13 at 09.43.56 copy 2

    If this is the “professionalism” and calibre of intellect one can expect from SIS, it is no surprise that they are reluctant to have their arguments challenged in a live event, away from the safety of their computer screens. One can only wonder if they were reluctant to debate someone who usually debates, in the West, the non-Muslim Secular Liberal and Feminist role models of SIS, and who SIS look up to and are just a pale imitation of. Or perhaps they were reluctant to debate someone who comes from the West and would disabuse the Malaysians of the false conception of the West being the “utopia” that SIS would portray it as.

    If SIS truly possessed the courage of their convictions, why are they so timid? Are they afraid that their own followers would hear of a new explanation which transcends their secular liberal dogmas (that they have blindly borrowed from the West), and encourage them to truly think outside of the box?

    A curious fact about SIS’ foreign founder

    IMG_5766 (1)

    The day after the debate was supposed to take place was the International Muslimah Empowerment Conference (IMEC) 2015, where I presented my lecture entitled, “Feminism: Heroin(e) of the Masses” (now available to view here). Within this lecture, I discussed feminism and secular liberalism and propounded rational critiques of these philosophies, including whether or not they had truly produced success and happiness in the West. I exposed the so-called “Islamic Feminism” espoused by secular groups plaguing the Muslim world (usually set up with foreign Western support), for what it really is: the ‘reconciling’ of liberal values with Islam, by substituting it in place of the Qur’an’s values, under the guise of “interpretation”.

    Secular Feminist reformists in the Muslim world have realised that their feminist claims cannot be satisfied through the reinterpretation of texts alone – rather, they now go so far as to claim that the problem is with the sources themselves – i.e. the Qur’an itself, and the Prophet himself . And to this end, SIS are a case in point.

    I mentioned during my speech, the American Amina Wadud, one of the original founders of the feminist organisation, SIS, claims that forexplicit verses of the Qur’an that feminists are unable to ‘reinterpret’ (i.e. twist), the possibility of rejecting these verses should be considered.

    Wadud states that she has “come to places where how the [Quranic] text says what it says is just plain inadequate or unacceptable, however much interpretation is enacted upon it”[1]. She continues to propose that because particular articulations in the Qur’an as a textare problematic, there exists the “possibility of refuting the text, to talk back, to even say “no”” [2] to the Qur’an! Wadud is proposing that rejecting the text of the Qur’an itself is a possible solution when the text of the Qur’an does not live up to feminist ideals. I mentioned in my speech that this founder of “Sisters in Islam” seems by her claim to want to be out of Islam. 

    Just in case anyone was in any doubt, Wadud further explains what she meant. She was not questioning whether the verse was from Allah (swt), but rather asserting some self-appointed right to disobey the verse – she would hear but disobey:

    As for “no” to the Qur’an, let me summarize the work I have been doing to overcome some of the apologia of Qur’an and Woman. Yes the Qur’an, I believe and love is considered a form of Allah’s self disclosure, but I do not believe God is locked into the 7th century Arabian context. […] When I say “no” it is not the integrity of the literal text, it is to the implementation of some practices which is a 14 centuries long debate.” [3]

    And just in case we’re still misreading Wadud, let us see what her fellow “feminist interpreters” make of Wadud’s words. Omaima Abou-Bakr (whose work is also featured on SIS’ website), Wadud’s own fellow contributor to the recent publication by the Musawah Knowledge Building Initiative, “Men in Charge”, more recently cites and explains:

    Wadud’s recent work, represents a fourth interpretive philosophy […] to transcend ‘textual’ interpretation altogether […]. This development is clearly articulated by Amina Wadud in her second book, Inside the Gender Jihad (2006), which records the change in her interpretive orientation. […] The inspiration of the Qur’anic worldview remains, but because particular articulations in the Qur’an as a text are problematic, there exists the ‘possibility of refuting the text, to talk back, to even say “no”‘ (Wadud, 2006, p.191). Wadud here tries to find a solution to the persisting problematic faced by Islamic feminist interpreters in dealing with difficult, explicit texts.” [4]

    Omaima Abou-Bakr continues, explaining Wadud’s approach to the Quran:

    Whereas previously such researchers have tried to resolve this difficulty by drawing attention to the general ‘principles’ of the Qur’an as a frame of reference, in light of which specific texts and injunctions should be understood and interpreted, Wadud takes the issue to another level. The ‘letter’ of the divine text remains a problem, and it is time to stop grappling with it […]. This new perspective would be a means to avoid literal application or implementation of a text when it opposes our current, more progressive human development and understandings […] in this sense the Qur’an is a text ‘in process’.” [5]

    Considering that this is the position of SIS’ foreign founder, who SIS describe as being one of seven founders who ‘formed the core of what was to become Sisters in Islam’, it is hard to imagine why they would not be reluctant for someone to point this out in public, and make them answer to scrutiny over just how faithful to Islam and its texts they truly are. Of course, any pretence of basing their ideas on Islam, is merely a smokescreen to facilitate the acceptance by Malaysians of what are, in essence, foreign and un-Islamic ideas that have no basis in the Quran, or rationality.

    So, why are Malaysia’s secular liberal groups so afraid of debate? Malaysia’s secular liberals are all for “debate” it seems – as long as their side are the only ones speaking.


    Notes:

    [1] Amina Wadud, Inside the Gender Jihad, 2006, p.192

    [2] Ibid., p.191

    [3] Amina Wadud’s Response to Tarek Fatah, 23/2/2005 

    [4] Omaima Abou-Bakr, The Interpretive Legacy of Qiwamah as an Exegetical Construct, Men in Charge, Ed. Ziba Mir Hosseini, 2015, p.60-61

    [5] Ibid.

    Source: http://zarafaris.com

  • Walid J Abdullah: Crucial That Singapore Muslims Involve Themselves And Contribute In Issues Beyond The Traditional

    Walid J Abdullah: Crucial That Singapore Muslims Involve Themselves And Contribute In Issues Beyond The Traditional

    It is important that Muslims – in Singapore and elsewhere – speak up, donate, and craft solutions to issues beyond traditional ones that we are used to be passionate about (hijab, Islam and homosexuality, Palestine etc). A good example would be the collection of funds for the Nepali victims a couple of weeks ago.

    We should be more proactive in dealing with issues of poverty, homelessness, refugees, amongst others, so as to truly display the ‘mercy to all’ conduct that is befitting of our faith.

    Don’t get me wrong: i’m not saying that we should not take up those traditional issues, i am saying we must go beyond that as well.

    It is especially difficult to speak up/do something in issues where there is minimal gain (due to the unpopularity of the matter, like the Rohingyan refugees, as opposed to the Palestinian crisis) and plenty of costs (for example, ‘sensitive’ topics like poverty), but it has to be done. And, i believe this is one of the things that religion in general can offer to the modern world.

    On that note, anyone knows of anything we could do/could think of w.r.t the Rohingyan crisis? Any idea is welcomed, from the trivial to the sustainable.

     

    Source: Walid J. Abdullah

  • Tharman Shanmugaratnam: We Cannot Be Complacent With The Harmonious State Of Affairs

    Tharman Shanmugaratnam: We Cannot Be Complacent With The Harmonious State Of Affairs

    As a young nation, Singapore should avoid the mistake of being complacent when it comes to being a harmonious society, said Deputy Prime Minister Tharman Shanmugaratnam at a fellowship gathering by the Inter Religious Organisation (IRO) on Tuesday evening (May 19).

    Singaporeans becoming more aware and concerned about problems in the world is a positive development, as it shows a strengthening of the society, Mr Tharman said.

    “We want to keep reminding ourselves that keeping our society resilient and harmonious is continuous work. It’s not about doing things when problems happen, but it’s about strengthening our society upstream, particularly when the kids are young and growing up, and through a whole range of fundamental policies, education, housing, no discrimination at work and of course the good work of our IROs and our Inter-racial and Religious Confidence Circles (IRCCs) throughout the island. That’s really what makes us Singapore,” said Mr Tharman.

    The gathering at the Inter Religious Organisation headquarters at Palmer Road was themed “Compassion Across Religions, Around the Region”.

    At the event, Mr Tharman also received a S$100,000 donation on behalf of the IRO for quake victims in Nepal. He added that when it comes to emergency relief, Singapore has a range of avenues available for help, such as the Singapore Red Cross, Singapore Civil Defence Force, Ministry of Defence and the private sector.

    The S$100,000 donation was from one of the council members of the IRO who wished to remain anonymous.

    The IRO will partner Singapore’s Corporate Citizen Foundation, which was in Nepal two days after the devastating earthquake of Apr 25 to support the rescue and relief operations there. The funds will be used to provide shelter to the victims, in particular, the affected children.

     

    Source: www.channelnewsasia.com

  • French Mayor Suspended After Calling For Islam To Be Banned In The Country

    French Mayor Suspended After Calling For Islam To Be Banned In The Country

    A French mayor has been suspended from his party after calling for the country to ban Islam.

    Robert Chardon, the UMP mayor of Venelles in southern France, tweeted: “The Muslim religion must be banned in France” and added that anyone practising the religion must be “immediately escorted to the border”.

    He also claimed Islam will be banned in France by 2027.

    The tweet was part of a discussion former president Nicolas Sarkozy began with the public, using the hashtag #NSDirect.

    Former president Sarkozy was conducting a public discussion on Twitter (Getty Images)

    Former president Sarkozy was conducting a public discussion on Twitter (Getty Images)

    Sarkozy, who is leader of the UMP party and is likely to run for president again in 2017, immediately distanced himself from the comments, writing: “I condemn this proposal even if secularism also means fixing limits. Rights and limits go together.”

    UMP Vice-president Nathalie Kosciusko-Morizet announced the party was suspending Mr Chardon pending a procedure to remove him from the UMP.

    “I have called for the expulsion procedure to be started for these absurd statements that in no way reflect the values and programme of the UMP,” she told AFP.

    Initially, it was thought the tweet had been sent after Mr Chardon’s account had been hacked, but the mayor confirmed he sent the extreme message.

    Recently the mayor has been treated for cancer of the mouth and came to his radical proposals during this period.

    “During my treatment, I’ve been thinking and I came to this conclusion. Islam should be banned in France, but also a Marshall Plan should be established to allow those who want to practice the Muslim religion to do so in their home country,” he told Le Monde.

    Mr Chardon became mayor of the small town of Venelles in 2012 after the death of his predecessor.

     

    Source: www.independent.co.uk

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