By Dr. Charanjit Kaur | Opinion |
Being a ‘man’ or a ‘woman’ is often seen as a personal choice, one that unfolds through the way we are raised, the relationships we build and how we see ourselves in everyday life. Gender and sexuality, far from being fixed or biologically predetermined, are dynamic social constructs that have shifted across cultures and generations. Gender identity is formed through social learning by internalizing roles and shaping preferences and parents play a pivotal role, selecting names, clothes, toys and even books that reinforce gendered expectations.
Within the Malaysian Sikh community, heterosexuality remains the norm, supported by traditional values that align with patriarchal systems. Sikhism places importance on family roles: the masculine breadwinner and the nurturing wife and mother. These roles contribute significantly to one’s sense of identity.
PART 1: Understanding Malaysian Sikh parents’ perceptions of diverse sexual identities
PART 2: Young Sikhs, Old Beliefs: Changing Views on LGBT
Yet, what about those who do not fit into this heterosexual mold? Today’s youth have access to a wider spectrum of sexual identities (lesbian, gay, bisexual, transgender, queer) and increasingly reject rigid labels altogether. This shift is particularly relevant among Malaysian Sikh youth. How they perceive and accept LGBT identities reveals not only their understanding of the Sikh faith but also the impact of evolving social environments.
Unlike earlier generations, many young people no longer subscribe to the belief that biological sex determines one’s sexual orientation. Social media and global discourses have opened up new ways of thinking, where gender and sexuality are viewed as fluid, modifiable elements of identity. Still, homosexuality remains a contentious issue. While some view it as natural and valid, others question its origin, reflecting centuries of moral, medical, and religious debate. For instance, homosexuality was categorized as a mental illness until 1973 by the American Psychiatric Association and until 1992 by the World Health Organization (WHO). These past medical classifications continue to shape societal attitudes, especially in conservative cultures like Malaysia’s, where homosexuality has been described by politicians such as Najib Razak in 2013 as a disease that requires early intervention.
In light of these competing narratives, this article draws on empirical data gathered from an open-ended survey of 85 Malaysian Sikh youths, both men and women, including those who wear the dastar (turban) and those who do not, aged between 21 and 45 and residing in Penang, Perak, Selangor, Kuala Lumpur and Malacca. These urban centers were chosen for their sizable Sikh populations and exposure to diverse lifestyles, which likely influence youth perspectives on gender and sexuality. For detailed information, please refer to the published article.
The findings reveal a nuanced shift. A significant majority (73.8%) did not see it as wrong to develop affection for individuals of the same or both genders. Only 11.9% viewed non-heterosexuality as morally wrong, while 14.3% remained undecided. Just over half (51.2%) believed that non-heterosexual identities do not disrupt social harmony. While support was evident, concerns over societal backlash were voiced by respondents like Dilsher Singh, 34, who asked, “The question is, are they brave enough to accept the reactions?” and Eykam Parteet Kaur, 27, who added, “Every action has an equal reaction”.
Even so, 59.5% agreed that Malaysians are generally homophobic, and many acknowledged that LGBT individuals face discrimination. Despite growing awareness, religion still plays a key role in shaping individual ideologies. When asked whether LGBT individuals exist among Malaysian Sikhs, 57.1% confidently agreed, likely influenced by social media exposure. Meanwhile, 19.2% denied this possibility, perhaps grounded in the belief that Sikhism through the lens of gristhi jivant reinforces heterosexual norms.
Half the respondents did not believe that Malaysian Sikhs are more likely to choose non-heterosexual orientations, and only 6% thought otherwise. Yet, 77% still advocated for fair treatment of LGBT individuals. Some respondents grounded this view in Sikh teachings of equality: “They should be treated equally as all beings are HIS creation”, said Sukhleen Kaur, 40. Others, like Tejpal Singh, 31, expressed hope for their acceptance and return to traditional paths. This compassion echoes Sikhism’s emphasis on equality and shared humanity. Only 6.5% of the respondents opposed equal treatment, while 16.5% remained neutral, likely influenced by cultural expectations or fear of social sanctions.
Interestingly, 77.4% of respondents did not believe homosexuality or bisexuality to be a disease or sin. Only 13.1% saw these orientations as problematic, and 9.5% were uncertain. These results signal a growing understanding that sexual orientation is an individual choice and should not be judged through a moralistic lens. Focus group discussions added further depth. Many participants passionately defended inclusivity and individuality. Ratanbir Kaur, 24, posed a poignant question: “Even Guru Ji referred to all of us as soul brides, including the males. Tell me now, did he care about gender?” Eykas Taraj Singh, 25, emphasized self-determination: “Live the way you want and be brave about your choices”. Other voices, like Saroop Singh and Harpreet Singh, called for behavior-based judgment rather than sexual orientation-based stereotyping.
When asked about what constitutes a “normal” sexual orientation, 75.5% of the respondents answered “heterosexual”. Only 10% disagreed, while 14.5% were unsure, showing the enduring power of heteronormative socialization. Family, schools, religious institutions and peers continue to reinforce heterosexuality as the norm. In many Malaysian Sikh households, non-heterosexuality remains a taboo topic and is rarely discussed unless it involves gossip about someone else’s child.
However, when asked to elaborate, respondents offered both traditional and progressive insights. Some echoed biological and religious justifications: “That’s how babies are made, it is written in Guru Granth Sahib” (Ratanbir Kaur, 24), or “If it’s not normal, the world would not be populated” (Bani Kaur, 29). Others challenged this binary view. Tejpal Singh, 31, drew a compelling analogy: “1.7% of the world’s population are redheads and 1.7% are also transgender. So does these mean redheads are unnatural too?” For some, normality is shaped by numbers; for others, it is an intrinsic aspect of diversity.
On the idea of an “ideal” sexual identity, 42.4% did not think it should be limited to male-female relationships, though 36.5% still endorsed that traditional view. The remaining 21.2% were unsure, representing a critical demographic that could shift with proper exposure and education. Encouragingly, 56.5% said sexual orientation does not affect their perception of a person, and 81% were open to befriending LGBT individuals. One respondent, Eykam Parteet Kaur, 27, captured the sentiment best: “As long as they don’t push their beliefs on me and get offended with everything, I have no issues being friends with them”.
However, acceptance at home remains uncertain. 40% believed they would be rejected by family and friends if they came out as LGBT, while 43.5% were unsure. Only 16.5% felt confident they would be accepted for who they are. This highlights the continuing tension between personal identity and communal acceptance. Finally, when asked whether LGBT individuals could be “corrected”, 44.7% rejected the idea entirely whether through religion or science. Yet, 24.7% still hoped for religious guidance, 23.5% for medical treatment, and 30.6% were unsure. These conflicting views reflect broader societal confusion about the nature of sexual orientation and the role of faith and medicine in addressing it.
In conclusion, the Sikh tenet of human equality appears to have had a subtle but profound impact on how young Malaysian Sikhs perceive and relate to the LGBT community. While traditional norms still hold sway in many areas, there is growing empathy, awareness, and openness especially among younger, more urbanized individuals. The findings of this study challenge simplistic narratives and highlight a generation navigating the complexities of faith, identity and inclusivity with increasing courage and compassion.
As this research expands to include the lived experiences of LGBTQ individuals particularly within the Punjabi, Sikh and wider Indian communities in Malaysia, members of these communities are warmly invited to share their perspectives or connect with the author at charanjit@utar.edu.my.
Associate Professor Dr. Charanjit Kaur is an expert in cultural anthropology, with a special focus on the Sikh minority community in Malaysia. Her work explores themes such as religious-cultural conflict, gender identity, and social behavior.
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