Shanon Shah – författare

Literature on sex, intimacy and sexuality in later life has been heavily influenced by perspectives from more affluent regions, perpetuating the belief that the West is more sexually progressive and liberal than other cultures.

This book challenges this belief by exploring diverse cultures and perspectives from the majority world, which are often overlooked. It highlights the importance of learning from cultures in the global South and East, dismantling stereotypes that frame them as sexually conservative or inferior.

Variously drawing on structuralist, postcolonial and decolonial theory as well as social anthropology, the book critically examines binaries related to culture, age, sex and intimacy, highlighting the need to decentre Western perspectives as the benchmark while other cultures and practices are misunderstood.

Literature on sex, intimacy and sexuality in later life has been heavily influenced by perspectives from more affluent regions, perpetuating the belief that the West is more sexually progressive and liberal than other cultures.

This book challenges this belief by exploring diverse cultures and perspectives from the majority world, which are often overlooked. It highlights the importance of learning from cultures in the global South and East, dismantling stereotypes that frame them as sexually conservative or inferior.

Variously drawing on structuralist, postcolonial and decolonial theory as well as social anthropology, the book critically examines binaries related to culture, age, sex and intimacy, highlighting the need to decentre Western perspectives as the benchmark while other cultures and practices are misunderstood.

This book highlights the lived experiences of gay Muslims in Malaysia, where Islam is the majority and official religion, and in Britain, where Muslims form a religious minority. By exploring how they negotiate their religious and sexual identities, Shah challenges the notion that Islam is inherently homophobic and that there is an unbridgeable divide between ‘Islam’ and the ‘West’. Shah also gained access to gay Muslim networks and individuals for his in-depth research in both countries, and the book investigates the different ways that they respond to everyday anti-homosexual or anti-Muslim sentiments. Amid the many challenges they confront, the gay Muslims whom Shah encountered find innovative and meaningful ways to integrate Islam and gay identity into their lives.