Sex in Indian Society

Hindoo views of homo versedity and, in general, LGBT (lesbian, homophile(a), bi put forwardual, and trans grammatical gender) issues, be diverse. Same- wake dealing and gender variance fox been represented at bottom Hindiism from Vedic clock through to the present day, in rituals, law books, religious or questionable mythical narratives, com custodytaries, paintings, and sculpture. The extent to which these representations embrace or reject crotchet has been ch al integrityenge within the religion as healthy as come out of the closetside of it.In 2009, The United Kingdom Hindu Council issued a state handst that Hinduism does non censure quirkiness, subsequent to the decision of the Delhi High salute to legalise homo awakenuality in India Unlike the West, the Hindu ordination does not realize the concept of versed orientation that classifies males on the basis of who they pr sensationness. However, thither is a strong, antique concept of trine gender, which is for individuals who prep be strong ele workforcets of both male and egg-producing(prenominal) in them. terzetto genders embarrass males with a predominant feminine soul or gender orientation.These males argon not classified ad as hands. Only non-feminine gendered males are classified as work force. The Hindu society, since the ancient times, does not consider the handss desire or agitateual activity with men, the same as that of a tierce genders desire or sexual activity with men. Although, the society, formally does not discern sexuality betwixt men, it formally acknowledges and springtimes space to sexuality mingled with men and three genders as a variation of male- fair sexly sex (i. e. , a check of heterosexuality, rather than homophileity, if analysed in western terms).In fact, Hijras, Alis, Kotis, etc. the various forms of troika gender that exist in India today, all are characterized by the gender role of having receptive anal and oral sex with men. hinge uponuality mingled with men (as distinct from terce genders) have nevertheless thrived, mostly unspoken, informally, within mens spaces, without being happenn as different in the way its seen in the West. wish in other non-western cultures, it is considered more or less, a normal setting of manhood, even if not tenderly desirable.Its the emasculate male sexuality for men (or for women) which is seen as different, and differently categorised. Men practically refer to their sexual fulfill with each other as Masti. Western concept of Homosexuality seeks to curb this distinction surrounded by third gear gear gender and men, and to isolate sexuality between men along with the third genders, with all its negative consequences. As much(prenominal), men in India have long resisted the concept of gay, and have sex with men without refering as a homosexual. Gay activists, have sought to introduce a locally acceptable term for homosexual for two decades, without success. Final ly, the term MSM was taken, because it was technically problematic for men to avoid, if they had sex with men. However, it in whatever case was rejected by Indian men, as if was seen as just another term for gay. In the past fewer years, however, the concept of homosexuality has finally taken root, as mens spaces have debased because of Westernization and gay groups graceful strong with years of gay and AIDS activism.A significant fallout of this has been that sexual desire between men, which was near universal earlier, is now amaze more and more isolated from the mainstream, as men are distancing themselves from it because of the stigma of effeminacy or third gender given up to the notion of gay. Things have become so bad in most westernized ur toss out spaces, that two men can no longer bring hands something which was a common sight in India, not too far back. Contemporary Hindu societySexuality is rarely discussed openly in contemporary Hindu society, especially in m odern India where homosexuality was illegal until 2009, out-of-pocket to colonial British laws. On July 2, 2009 The Delhi High Court in a historic judgement decriminalised homosexuality in India where the hook noted that the existing laws violated fundamental rights to personal liberty (Article 21 of the Indian Constitution) and equality (Article 14) and prohibition of discrimination (Article 15).Even before this judgement, in India homosexuals were very rarely prosecuted despite the existence of such laws in the penal code. Even though Hinduism is never known to exclusively ban homosexuality, authentic Hindu nationalist factions are opposed to legalizing homosexuality while accredited others choose to remain silent. However, in the last twenty years homosexuality has become increasingly visible in the print and audio-visual media, with some(prenominal) out LGBT people, an active LGBT movement, and a large Indian LGBT presence on the Internet.From the nineties onward, modern gay and lesbian Hindu organizations have surfaced in Indias major(ip) cities and in 2004, plausible calls were made for the first time to repeal Indias out-of-date and nontraditional laws against homosexuality Deepa Mehtas 1996 film Fire, which depicts a romantic relationship between two Hindu women, was informally banned for religious insensitivity aft(prenominal) Hindu Nationalists attacked cinemas where it was being screened on the grounds that it denigrated Indian culture, not on the grounds of homophobia per se,a position shared and confirmed by feminist Madhu Kishwar.In addition, The Bharatiya Janata Party (Hindu Nationalist Party) who were in power in India at the time, refused to ban it Similar protests occurred in 2004 against the lesbian-themed film Girlfriend even though the line drawing of lesbianism was this time distinctly unsympathetic Several human-rights groups such as the Peoples coalescency for Civil Liberties have asserted that sexual minorities in India fac e arch discrimination and violence, especially those from rural and lower rank backgrounds.Hijras and other third-gender groups are similarly oppressed in modern-day India, forced to live on the margins of society In her book, Loves Rite, Ruth Vanita examines the phenomena of same-sex weddings, many by Hindu rites, which have been cut acrossed by the Indian press over the last xxx years and with increasing frequency. In the same period, same-sex joint suicides have excessively been reported. Most of these marri times and suicides are by lower middle-class womanly couples from bitty towns and rural areas across the country these women have no contact with any LGBT movements.Both cross-sex and same-sex couples, when faced with family opposition, tend to resort to either elopement and marriage or to joint suicide in the hope of reunion in the attached heart. Vanita examines how Hindu doctrines such as rebirth and the genderlessness of the soul are often interpreted to legitim ize socially disapproved relationships, including same-sex geniuss. In a 2004 survey, most though not all swamis said they opposed the concept of a Hindu-sanctified gay marriage.But several Hindu riests have performed same-sex marriages, arguing that love is the provide of attachments from previous births and that marriage, as a union of spirit, is transcendental to gender. Many Indian and Hindu intellectuals now publicly support LGBT civil rights. Some free-handed Hindu reform movements, especially those in the West, as well support social acceptance of gays, lesbians and other gender minorities. Psychoanalyst Sudhir Kakar writes that Hindus are more accept of deviance or eccentricity than are adherents of Western religions, who typically treat sexual variance as anti-social or psychopathological, requiring correction or cure.Hindus, he argues, believe alternatively that each individual must fulfill their personal destiny (svadharma) as they travel the path towards moksha (tr anscendence). Commenting on the legalization of homosexuality in India indigotin Bhanot, general secretary of The United Kingdom Hindu Council said The calculate here is that the homosexual disposition is part of the natural law of immortal it should be accepted for what it is, no more and no less.Hindus are generally conservative merely it seems to me that in ancient India, they even celebrated sex as an enjoyable part of pro initiation, where priests were invited for ceremonies in their home to mark the inauguration of the process The third gender Hindu philosophy has the concept of a third sex or third gender (tritiya-prakriti literally, third nature). This menage includes a wide range of people with mixed male and female natures such as transgenders, homosexuals, transexuals, bisexuals, the intersexed, and so on.Such persons are not considered richly male or female in traditional Hinduism, being a combination of both. They are mentioned as third sex by nature (birth a nd are not expected to behave like ordinary men and women. They often keep their own societies or town quarters, perform ad hoc occupations (such as masseurs, hairdressers, flower-sellers, domestic servants, etc. ) and are generally attri yeted a semi-divine status.Their affaire in religious ceremonies, especially as crossdressing dancers nd devotees of certain temple gods/goddesses, is considered auspicious in traditional Hinduism. Some Hindus believe that third-sex people have special powers allowing them to bless or abhorrence others. In Hinduism, the universal creation is honored as unlimitedly diverse and the recognition of a third sex is simply one more aspect of this understanding. In 2008, the state of Tamil Nadu recognised the Third Gender with its civil supplies department giving in the ration card a provision for a new sex column as T, distinct from the usual M and F for males and females respectively.This was the first time that political science anywhere in India ha ve officially recognised the third gender. Hindu religious narratives The Hindu god Shiva is often represented as Ardhanarisvara, with a dual male and female nature. This sculpture is from the Elephanta Caves near Mumbai. In the Hindu narrative tradition, stories of gods and mortals changing gender occur. Sometimes they in any case shut up in sexual activities as different reeincarnated genders.Homosexual and transgender Hindus commonly identify with and theology the various Hindu deities affiliated with gender diversity such as Ardhanarisvara (the hermaphrodite form of Shiva) Aravan (a hero whom Krishna get married after becoming a woman) Ayyappa (a god innate(p) from the union of Shiva and Mohini, a female incarnation of Vishnu) Bahuchara-devi (a goddess connected with trans-sexuality and eunuchism) Bhagavati-devi (a Hindu goddess associated with crossdressing) Bhagiratha Maharaja (an Indian king natural of two female parents) Caitanya Mahaprabhu (an incarnation of Radha and Krishna combined) Chandi-Chamunda (twin warrior goddesses) Gadadhara (an incarnation of Radha in male form) Gangamma-devi (a goddess connected with crossdressing and disguises) Harihara (Shiva and Vishnu combined) Kartikeya Vallabhavardhana, Yellamma-devi and countless others There are also specific festivals connected to the worship of such gender-variant deities, some of which are famous in India for their crossdressing devotees and homosexual undertones. These festivals include the Aravan Festival of Tamil Nadu, the Ayyappa and Chamaya-Villaku Festivals of Kerala, the Bahucara-mata Festivals of Gujarat and the Yellamma-deviFestivals of Karnataka, among others Mahabharata In the Mahabharata, as the result of a curse he was compelled to honor, the hero Arjuna takes a vow of eunuchism, that is, to live as the third sex for a year O lord of the Earth, I willing declare myself as one of the neuter sex. O monarch, it is, indeed hard to hide the marks of the bowstring on my harness . I will, however, cover both my cicatrized arms with bangles. Wearing brilliant rings on my ears and conch-bangles on my wrists and causing a braid to hang down from my head, I shall, O king, appear as one of the third sex, Vrihannala by name Another important character, Shikhandi, is born female, plainly raised as a boy.Sihkandis father, King Drupada, had begged the god Mahadeva to give him a son, to which Mahadeva replied Thou shalt have a minor who will be a female and male. Desist, O king, it will not be otherwise. When Sikhandi comes of age and marries, Sikhandis wife soon came to know that Sikhandiwas a woman like herself, refusing him. Fleeing from the anon. wifes enraged father, Sikhandi encounters a male Yaksha (nature spirit) in the forest, and they agree to swap sexes. instantly in a male body, Sikhandi proves to his father-in-law that he is truly male, after the last mentioned sends a number of young ladies of great beauty to Sikhandi to test him.They report back that he is a powerful person of the manful sex, and Sikhandi becomes a skilled and famous warrior, playing a pivotal role in the war. Ramayana In some versions of the Krittivasa Ramayana, the most popular Bengali text on the pastimes of Lord Ramachandra (an incarnation of Vishnu), there is an interesting narrative of two promote that conceived a child together. When the famous king of the Sun Dynasty, Maharaja Dilipa, died, the demigods become concerned that he did not have a son to act up his line. Lord Shiva therefore appeared before the kings two widowed queen and commanded them, You two make love together and by my blessings you will concentrate a beautiful son.The two wives, with great affection for each other, penalise Shivas order until one of them conceived a child. Unfortunately, however, the child was born boneless, but by the blessings of a sage, Astavakra, the child was restored to full health and continued the dynasty. Astavakra tallyly named the child Bhagiratha he who was born from two vulvas . Bhagiratha later became one of the most famous kings of India and is credited with bringing the Ganges River down to earth through his austerities. Hindu texts Hindus have many sacred texts and different communities give special splendour to different texts. Even more so than in other religions, Hindus also foster disparate interpretations of the meaning of various texts.The Vedas, which form the foundation of Hinduism for many, do not refer explicitly to homosexuality, but Rigveda says Vikruti Evam Prakriti (perversity/diversity is what nature is all about, or, what seems un-natural is also natural), which some scholars believe get laids the cyclical constancy of homosexual/transsexual dimensions of human life, like all forms of universal diversities. People of a third gender (tritiya-prakriti), not fully men nor women, are mentioned here and there throughout Hindu texts such as the Puranas but are not specifically defined. In general they are portrayed as effeminate men, often cowardly, and with no desire for women. Modern readers often draw parallels between these and modern stereotypes of lesbian, gay, bisexual and transgender sexual identities.Historians Ruth Vanita and Saleem Kidwai, in their pioneering book, Same-Sex Love in India Readings from Literature and History, for the first time compiled extracts from Indian texts, from ancient to modern times, including many Hindu texts, translated from 15 Indian languages. In their accompanying analytical essays, they also demonstrated that Hindu texts have discussed and debated same-sex desire from the earliest times, in tones ranging from decisive to non-judgmental to playful and celebratory. Historian Devdutt Pattanaik summarizes the place of homosexuality in Hindu literary works as follows though not part of the mainstream, its existence was acknowledged but not approved. Other Indologists assert that homosexuality was not approved for brahmanas or the twice-born but accepted among the lower classes. In his book, Tritiya-Prakriti People of the Third Sex, Vaishnava monastic AmaraDas Wilhelm demonstrates how ancient expressions of Hinduism accommodated homosexual and transgender persons much more positively than we see in India today Early Vedic teachings stressed responsible family life and asceticism but also tolerated different types of sexualities within general society Manu Smriti The Manuscript, which lists the oldest codes of conduct that were proposed to be followed by a Hindu, does include mention of homosexual practices, but only as something to be regulated. Though homosexuality was considered a part of sexual practices, it was not always well accepted.There were punishments prescribed for homosexual behaviour. For instance, the verse referring to sexual relations between an older woman and a virgin (woman) reads woman who pollutes a damsel (virgin) shall instantly have (her head) shaved or two fingers cut off, and be made to jump o n (through the town) on a donkey, suggesting a severe punishment. However, the verse referring to sexual relations between two virgins suggests a relatively milder punishment a damsel who pollutes (another) damsel must be fined two hundred (panas), salary the double of her (nuptial) fee, and receive ten (lashes with a) rod. These provisions, quoted out of context, seem homophobic, but in fact they are concerned not with the gender of the partners but with the loss of virginity that rendered a young woman unworthy of marriage.For instance, the punishment for a forced sex act between a man and a woman states if any man through insolence forcibly contaminates a maiden, two of his fingers shall be instantly cut off, and he shall pay a fine of six hundred (panas), which seems more severe in parity to the punishment prescribed for the same act between two virgins. Sex between non-virgin women incurred a very small fine, while homosexual social intercourse between men was sought to b e censured by a prescription(prenominal) of a lav with ones clothes on, and a penance of eating the cardinal products of the cow and keeping a one-night fast- the penance being a replacement of the traditional concept of homosexual intercourse resulting in a loss of caste.The discrepancy in treatment may have been due to the texts non-equal views on males and females, considering that the Manusmriti is the same scripture that has stated that the status of woman in the society is the same (or even lower than) that of a mans land, his cattle and other possessions. For Brahmanas and twice-born men, causing an injury to a priest, smelling booze or things that are not to be smelled, crookedness, and sexual union with a man are traditionally said to cause loss of caste In the same chapter, the atonement for twice-born men is a ritual bath A twice-born man who has intercourse with a male, or with a female in a cart drawn by oxen, in water, or in the day-time, shall bathe, dressed in hi s clothes.Here again, it can be detect that the proscriptions are specifically for brahmana and twice-born males there is no mention in the Manu Smriti of punishment for homosexual behavior between males of the other classes. The majority of sexual matters dealt with by the law books are heterosexual in nature, and the punishments prescribed for heterosexual transgressions are often more severe. For example, A man who is not a Brahmana ought to stand death for adultery (samgrahana) (2. 8. 359). The Manu Smriti also notes the biological origins of a third gender A male child is produced by a greater criterion of male seed, a female child by the prevalence of the female if both are equal, a third-sex child napumsaka or boy and lady friend twins are produced if either are weak or wanting(p) in quantity, a failure of conception results. (MS 3. 49) Narada SmritiThe Narada Smriti, written almost cd CE, forbids the marriage of homosexual men (mukhebhaga men who perform oral sex on o ther men) to women These four irsyaka, sevyaka, vataretas, and mukhebhaga are to be completely rejected as unqualified for marriage, even for a woman who has been raped. (NS 1. 12. 15) The Narada Smriti also lists xiv different types of panda or men who are impotent with women. Kama Sutra The Kama Sutra is an ancient text dealing with kama or desire (of all harmings), which in Hindu thought is one of the four normative and spiritual goals of life.The Kama Sutra is the earliest extant and most important work in the Kama Shastra tradition of Sanskrit literature. It was compiled by the hilosopher Vatsyayana around the 4th century, from earlier texts, and describes homosexual practices in several places, as well as a range of sex/gender types. The author describes techniques by which masculine and feminine types of the third sex (tritiya-prakriti), as well as women, perform fellatio. The atomic number 42 Part, Ninth Chapter of Kama Sutra specifically describes two diversitys of men that we would recognize today as masculine- and feminine-type homosexuals but which are mentioned in older, Victorian British translations as simply eunuchs. The chapter describes their appearances feminine types dressed up as women whereas masculine types maintained muscular physiques and grew small beards, moustaches, etc. and their various professions as masseurs, barbers and prostitutes are all described.Such homosexual men were also known to marry, according to the Kama Sutra There are also third-sex citizens, sometimes greatly attached to one another and with complete faith in one another, who get married together. (KS 2. 9. 36). In the Jayamangala of Yashodhara, an important twelfth-century commentary on the Kama Sutra, it is also stated Citizens with this kind of homosexual inclination, who renounce women and can do without them willingly because they love one another, get married together, bound by a deep and believe friendship After describing fellatio as performed b etween men of the third sex, the Sutra then mentions the practice as an act between men and women, wherein the homosexuals acts are scorned, especially for brahmanas. (KS 2. 9. 37)The Kama Sutra also refers to svairini, who are independent women who frequent their own kind or others (2. 8. 26) or, in another passage the liberated woman, or svairini, is one who refuses a husband and has relations in her own home or in other houses (6. 6. 50). In a famous commentary on the Kama Sutra from the 12th century, Jayamangala, explains A woman known for her independence, with no sexual bars, and acting as she wishes, is called svairini. She makes love with her own kind. She strokes her partner at the point of union, which she kisses. (Jayamangala on Kama Sutra 2. 8. 13). The various practices of lesbians are described in detail within the Second Part, Eighth Chapter of the Kama Sutra.