Author: Sharon A. Bong
School of Arts and Social Sciences, Monash University, Malaysia

Setting up the project

Negotiating entry into the field was the first hurdle. As a heterosexual, married woman, an 'outsider' in other words, I did not have direct access to persons from the GLBTQ community. Access as such, was negotiated through friends who served as gatekeepers, who posted my call for interviewees on e-networks for GLBTQs (my full contact details were provided).

As sexuality and religion are highly 'sensitive topics' in the context of Southeast Asia (Renzetti and Lee 1993: 5), I held my breath wondering if anyone would come forward to share their stories of how they managed the tension between living out their sexuality and faith within a same-sex partnership. I was quite overwhelmed and affirmed by the generosity of those who readily agreed to be interviewed. Snowball sampling that ensued basically characterised how the 22 interviews were set up in Malaysia.

For Singapore, there was no such reception. Taken aback but not deterred, I emailed gatekeepers whose contact details were available on GLBTQ-friendly websites that interestingly focused on sexuality and religion (in particular, the Free Community Church, Buddhist gay men and Muslim lesbian women websites). There was still no response! Somewhat discouraged but not defeated, I made the trip to Singapore to attend a gay-friendly church service to personally meet with its leaders. I remain indebted to one of its gatekeepers for her concerted effort in motivating seven members of the FCC's congregation to participate in the research project that is in part intended to greater profile the GLBTQ community in Southeast Asia.

The 30th interviewee was sourced differently and is a testament to how creatively diverse these routes can be. A member of the religious congregation within the Catholic Church introduced me to a ground-breaking book by ng yi-Sheng titled SQ21 (2006) that profiled coming out narratives of Singaporeans complete with their photographs, occupation, family background, etc. I searched the website for the author's contact details and eventually met up with him. He kindly forwarded my call for interviewees to his contacts and one among them came forward.

I was also intrigued by the handful who asked if they could participate even though they were not currently involved nor have yet to be involved in a 'union' or partnership with a GLBTQ person. I accepted their participation, listened to their stories and transcribed their interviews as I considered their single or single again status as a form of coping strategy in reconciling (or not) their sexuality and faith. This principle was also extended to non-believers or those who had left their faith.

A lasting impression that I take away with me is the implicit faith of interviewees in entrusting me with their stories. I am also humbled by their lack of judgement of my privileged social positioning as researcher and heterosexual within a heterosexist ordering of society. Most in turn, were intrigued that someone was willing to listen to their stories even transcribe and study them.

SCERH had an added concern prior to approving the project-where the interviews would be conducted as they felt that it has a bearing on the safety of both interviewer and interviewee. Public places may be deemed as safer but in reality, they are not quite conducive for audio-recording. So with a leap of faith, all interviews, with the exception of one that was held in an airport, were conducted either in my office or in the homes of interviewees.

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