Adoption of Muslim lifestyle

5.9.1 Adoption of Muslim lifestyle

Gillespie argues that a “[c]onversion is a major source of stability and strength and possesses roles and social mores which provide one‟s identity itself” (Gillespie 1991:140). Such effect of religious conversion on one‟s identity is particularly true in the context of a conversion to Islam, as a Muslim lifestyle is a highly regulated way of life with clear-cut religious duties which are dictated by the Five Pillars of Islam and Gillespie argues that a “[c]onversion is a major source of stability and strength and possesses roles and social mores which provide one‟s identity itself” (Gillespie 1991:140). Such effect of religious conversion on one‟s identity is particularly true in the context of a conversion to Islam, as a Muslim lifestyle is a highly regulated way of life with clear-cut religious duties which are dictated by the Five Pillars of Islam and

Evidently, this study finds that one of the characters of the consequences stage of the Dusun Muslim converts is the immediate changes in their outlook and lifestyle where, for instance, they immediately subscribed to Muslim dress sense after conversion, particularly through the wearing of headscarf for women and the Muslim headgear for men. In addition, they had also readily abandoned ethnic customs and traditions, such as gambling, cockfighting and Temarok ritual practices, as these practices are in conflict with Islamic teaching.

It would be appropriate to point out here that, the adoption of Muslim dress code, the abstinence of prohibited food products and restriction on non-Islamic leisure activities is relatively easier for those who converted in the 1990s and beyond, in comparison to those converted earlier than that particular period of time. This is where the data generated by the date of conversion sampling is utilised. On the one hand, the early converts in the 1970s and 1980s had to take extra measures to reinforce their new Muslim way of life:

[E64.Muslim Dusun.I43]

At that time [1970s], alcohol and non-halal food could still be bought at convenient stores. Because of this, my father kept reminding my At that time [1970s], alcohol and non-halal food could still be bought at convenient stores. Because of this, my father kept reminding my

[E65.Muslim Dusun.I22]

Because I was a heavy drinker before I converted, there were still occasions where I was offered a glass or two of alcohol. I would politely refuse the drink. The same goes with gambling. I was invited quite a number of times to go back to the cock-fighting ring which I also politely but sternly declined... [Trans].

[E66.Muslim Dusun.I12]

I started to wear headscarf and modest dress as soon as I converted to Islam. I did realise at that time [the 1980s] that it was rather rare to see women in my village wearing headscarf but this did not stop me from wearing them... [Trans.]

On the other hand, such attainment of Muslim lifestyle became easier as Brunei experienced the breakdown of more and more religious, cultural and social boundaries due to the Islamic- and MIB-driven state policies. Such breakdown of boundaries evidently has created a situation within which the non-Muslims have been constantly exposed to the lifestyle of the majority Muslims. The Dusuns, for instance, have already become accustomed to a Muslim way of dressing, either by wearing or seeing it, and there is also a wider acceptance of the Islamic dietary laws among the ethnic group. Such act of acceptance is thus arguably the key component that is vital to facilitate the attainment of a new religious identity, as illustrated in the following interview excerpts:

[E67.Muslim Dusun.I45]

I had already started wearing headscarf long before my conversion, especially during my school days and also during my training at the

teachers‟ college. But back then, I wore it because I liked wearing it. After converting however, wearing headscarf is no longer about my

personal preference; it is solely about the duty of a Muslim, and because I had been wearing headscarf before I converted, I did not see it as a burden or a restriction... [Trans.]

[E68.Muslim Dusun.I5]

The changes have not been that noticeable. Of course, we had to accommodate religious obligations, like the prayer and fasting, but in terms of daily life, the adjustments have been rather slight. We had been buying halal food long before we converted and this meant there had n‟t been any pork and alcohol in the house... [Trans.]

[E69.Muslim Dusun.I23]

I never have any concern with meals or drinks that are prepared by my non-Muslim relatives. I know they would not deliberately serve me with non-halal food or alcoholic drinks. In fact, I know most of them prefer halal meat over the non-halal one as they have Muslim children and grandchildren staying with them... [Trans.]

Thus, it is evident that the adoption of Muslim lifestyle, as demonstrated by the above excerpts, did not cause conspicuous differences from the way the converts lived their lives before their conversion. This clearly defines the characters of the consequences stage of the converts where it is rather straightforward for them to adopt the Muslim lifestyle primarily because of the fact that their former Dusun lifestyle had been very much streamlined towards the Muslim way of life. This resulted in an easy attainment of new religious identity for the Muslim Dusun converts, the very fundamental characteristics of the consequences stage.

Participation within the Muslim community is another characteristics of the consequences stage of the Dusun Muslim converts. As will be explained in the following discussion, the communal participation not only facilitates social contacts but it also further the converts ‟ ties and networks with the members of the community, and therefore illustrates the latter‟s acceptance of the former. Such community‟s acceptance is without doubt desirable as they considerably contribute to a successful Participation within the Muslim community is another characteristics of the consequences stage of the Dusun Muslim converts. As will be explained in the following discussion, the communal participation not only facilitates social contacts but it also further the converts ‟ ties and networks with the members of the community, and therefore illustrates the latter‟s acceptance of the former. Such community‟s acceptance is without doubt desirable as they considerably contribute to a successful