受 1970 年代的伊朗伊斯兰革命影响，“马来西亚没有同性恋”和“宗教与性倾向对立”的话语逐渐兴起，形成主导叙述。法律的伊斯兰化与政府、家庭和学校的话语双重互构，致使马来西亚穆斯林男同性恋群体在夹缝中生存的社会结果。本文借助福柯的后建构主义理论和“反向”话语理论，通过网络田野调查和对 7 位研究对象的深度访谈结果作解析，论述他们如何理解和重构既定话语，从中自我赋权以在夹缝中开拓出一个在私人和公共领域中，宗教和性倾向身份得以共存的“和平之地”。本文发现，政府通过将同性性行为刑事化，并建构“非异性恋的是非亚洲的”话语，创建了新的民族主义身份。以相同口号作旗帜的宗教局将道德督查的力量渗透到家庭空间中。学校的宗教教师运用“对阿拉的积极恐惧” （Khoshou）讲述《鲁特的故事》，并与学生形成同盟，通过蔑称强化因同性恋或阴柔气质带来的羞耻感，建构了一套性别规范，排他性强烈。因此马来男同性恋被迫在话语实践中，选择调整性别表达及性倾向的可见度。穆斯林男同性恋通过重构同性群体、公共领域和宗教信仰范围内的话语以实现自我赋权，反抗异性恋中心主义的主导叙述。穆斯林男同性恋群体在主流话语外创造了安全的空间和社群，以表达诉求与交换资讯，并且通过调动社群的内在组织力，为成员提供实质帮助。在公共领域中，他们占领公共空间，寻求能见度，在各领域中作为“代表”，以专业知识得到话语权，以此作为挑战2 公共话语的推进力量，为实现法律的变革。而回归到内在的精神世界，他们从宗教权威手中拿回解释宗教的话语权，在单一的主流叙述外，找到一个更加弹性的方式看待宗教信仰

After the Islamic Revolution in the 1970s, the marginalization of Muslim gay men in Malaysia was mutually constructed with the narratives of "no homosexuality in Malaysia" and "antithesis of religion and sexual orientation". Under the discourse construction of the government, families and schools, the Islamization of law has constituted the social result of this group's existence in the crevices. This study assessed how Muslim gay men in Malaysia perceive and reconstruct the “established” discourse to build a "middle ground" where religion and sexual orientation can coexist. Foucault's post-constructivist theory and "reverse" discourse theory was implemented to analyze seven subject’s perspectives that was acquired through online fieldwork and in-depth interviews. The paper finds that the government has created a new nationalistic identity by criminalizing gay sex and constructing the discourse that "non-heterosexual" is "non-Asian." Families of the subjects continued carrying out moral policing led by the religious department. The aftermath of subjects "coming out" to their parents resulted in them to be suffering in silence. This is seen as a reminder to the Malay gay community the costs of "coming out" as context discourse rather than language. Religious teachers in schools taught students the "positive fear of Allah" (Khoshou) to tell The Story of Lot and established a certain rhetoric. This caused students to construct a set of stigmatized gender norms that reinforced shaming homosexuality and femininity. Thus, gay Malay men are forced to choose to adjust gender expression and visibility of sexual orientation in their discourse practice. The phenomenon propels gay Muslim men to resist the dominant narrative of Heterocentrism by reconstructing the discourse of same-sex communities, public, and religious beliefs to empower themselves. The Muslim gay community created safe spaces and communities outside the mainstream discourse to express their hardships and share information with each other. The Muslim gay community created safe spaces and communities outside the mainstream discourse to express their hardships and share information with each other. In the public sphere, this community also occupies the public space. They seek visibility, acting as "representatives" in various fields, and earning the right to speak with their 4 professional knowledge. Returning to the spiritual aspect of being gay and Muslim, the subjects express how they take back their rights to interpret religion from the religious authorities and found a new way of interpreting religion outside of the single mainstream narrative.