Unveiling Koovagam

JEFF ROY

OOVAGAM, India—In the middle of India’s southernmost state of Tamil Nadu is the hamlet of KKoovagam––a spit of dry dust surrounded by two empty rice fields and crisscrossing dirt pathways that converge like veins into the heart of town. At the center is a temple––a modest structure adorned with statues of gods and goddesses, where incense sticks burn. Surrounding the temple are mar- ket stalls that, on a normal day, offer displays of spices, flour, and seasonal fruits and vegetables for the town’s handful of residents. But, on the full moon of the Chithirai month of the

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Tamil calendar, generally late April or early dividuals assigned a sex, usually at birth and May, flamboyant arrays of offerings, religious based on their genitals, but who feel that this figurines, and refreshments fill the stalls for is a false or incomplete description of them- tens of thousands of townsmen, women, chil- selves—celebrates the landmark Supreme dren, and Aravanis, or transgender pilgrims. Court decision in April 2014 to grant full The occasion is the Kuthandavar-Aravan recognition to members of the “third gender.” Mela or Koovagam, from which this village Many within the LGBT activist community draws its name—a centuries-old, annual reli- are also turning toward the cultural signifi- gious festival that pays tribute to the temple’s cance of Koovagam to create tangible social renowned patron, Lord Aravan. Each year, a change. In a frustratingly complex political symbolic marriage takes place between Ara- era, the “third gender” identity has been for- van and thousands of his devotees. But these mally recognized, yet homosexuality and bi- days, there is another attraction of an entirely sexuality continue to be labeled a products of different variety. Alongside the main ritu- “western corruption.” In this context, Koova- als, a group of Aravanis organize a series of gam has become more than just an impor- town hall meetings tant refuge for the transgender community and music and dance to celebrate its identity, but also a significant the lgbt talent contests for the tool for the restoration of LGBT equality as a community not transgender commu- whole. The festival stands as a cultural icon only occupies a nity. And, following a of India’s inclusive past, a beacon of equality series of performance- in the political present, and a symbol of the space in hindu based competitions, community’s hopes for a better future. mythology, but a “Miss Koovagam” In the wake of the April 2014 ruling, also in south is crowned in a place the newly-elected Indian government should where South Asia’s not only ensure that the fundamental rights asia’s rich historically validated of its transgender community are protected, islamic past. ideals of gender and but also take steps to formally recognize cul- sexual ambiguity tural institutions like Koovagam as national stand in stark contrast to the current plight of festivals. This will assist in the revitalization the transgender community. of centuries-old LGBT cultural practices The lesbian, gay, bisexual, and transgen- and support the continuing vitality of South der (LGBT) community has not fared well Asia’s historically-validated and culturally- since the colonial-era law known as Section sanctioned gender and sexual minority com- 377 criminalized “unnatural” forms of sexual munities. Moreover, India as a whole features expression in 1861. After a three and a half a dramatic contrast to some of the world’s year reprieve, when the law was repealed in most progressive and regressive policies for 2009, the community faced an even greater gender and sexual minorities, maintaining a setback in December 2013, when the In- large institutional divide between the two. dian Supreme Court reinstated the law. The But this divide is arbitrary and fails to reflect transgender community—comprised of in- the cultural synergy of India’s LGBT com-

Jeff Roy is a filmmaker, musician, Fulbright-mtvU scholar, and Ph.D. candidate in eth- nomusicology at UCLA, based in Los Angeles and Mumbai.

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Downloaded from wpj.sagepub.com at COLUMBIA UNIV on December 19, 2014 KOOVAGAM munities as demonstrated by Koovagam, his generous offer, Lord Krishna volunteers local pride marches, LGBT film festivals, to become his wife. And, since same-sex and music concerts. In order to respond to marriage is banned, Krishna transforms cultural realities of its LGBT citizens, India himself into the beautiful seductress Mohi- should take important steps to (re)legalize ni. After their marriage, Aravan is executed homosexuality, like in neighboring Nepal, by the goddess Kali, and Mohini becomes and usher in a new era of policy-making his widow for the day before eventually with greater attention to the enrichment of transforming back into his male form. community-based arts and culture. At the Koovagam festival, Aravan’s mar- riage and subsequent death are re-enacted by THE PAST AS CONTEXT the townspeople and transgender devotees, The transgender communities of South the latter taking on the the role of Mohini. Asia, often combined under the umbrel- During the final stage of the ritual, Aravanis la term hijra––a word with Arabic roots perform a traditional Tamil song and dance of meaning “to depart from one’s home”––are mourning. Many say that when this happens, vast, complex, and deeply rooted in cultures the Aravanis are not only lamenting the death of the “third nature.” No reliable popula- of Aravan, but also their whole lives. tion records are available for the hijra com- The LGBT community not only occu- munity, though their numbers are likely pies a space in Hindu mythology, but also well over 3 million. UN estimates for In- in South Asia’s rich Islamic past. During dia’s lesbian, gay, and bisexual communities the height of the Mughal period (16th to approach the same number. 17th centuries), eunuchs played impor- In the past, sexually fluid individu- tant roles for Muslim rulers in South Asia. als were respected and played significant Many eunuchs became personal servants or roles in South Asian society, as indicated on guardians for the female members of the centuries-old Hindu temples and in ancient royal court. Additionally, kothis (effeminate texts. Hindu mythology is fertile with refer- males) or transgender servants were often ences to homosexuality and transgenderism. entrusted in important political matters Perhaps the most recognizable gender-defy- and served high positions in the courts of ing symbol is Lord Shiva, who is sometimes the nobles. Some may have also been sexual represented as half-man, half-woman under partners of rulers of princely states. Even the name Ardhanarishvara, which means today, the city of Lucknow, once a Mughal “The Lord whose half is a woman.” Gender- capital, possesses a rich oral history of these bending characters also fill India’s longest relationships, which many within the city’s ancient epic, the Mahabharata. The story’s LGBT community still proudly maintain. hero, Arjuna, joins a “third gender” tribe while serving on the King’s court. CLARIFYING “T” The Koovagam festival attributes its The way transgender communities live are significance to a story in theMahabharata . extensions of this deeply-rooted past. There Lord Aravan agrees to sacrifice himself to is a diverse array of identities and a number end a devastating war between the Panda- of social customs practiced by the transgen- vas and Kauravas factions, but only on the der community in South Asia. Especially condition that someone marry him and be- in the northern reaches of South Asia, most come his widow. After no woman accepts transgender individuals call themselves hi-

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jras and maintain a complex set of religious areas like Mumbai. Thus, for transgender and social customs that include a mix of communities of India, the lines separating Hindu and Islamic-derived rites. After pre- religion, class, caste, language, and most JEFF ROY initiated hijras join hijra gharanas (house- importantly gender, are quite permeable. holds), they are taught to pay their respects What matters instead is that all belong to a to the hijra goddess, Bahuchara Mata, who community, are visible members of the com- is usually depicted riding a large rooster. munity, and dedicate their lives toward the At the same time, aspects of initiation may betterment of that community. include castration. In post-castration, un- The significance of the performing arts veiling ceremonies, hijras and kothis alike in South Asia’s transgender communities is celebrate through dance, prayer, and other also an important aspect of social cohesion. ceremonies, including a diverse mix of Hijras are traditionally known for perform- Hindu iconography, Sufi music, and Islam- ing ritualistic acoustic music and dance ic practices. Members of the hijra and kothi called badhais at Hindu marriages, births, communities even speak a secret, coded lan- and even business openings, where they are guage that includes many Urdu terms. called upon to bless a family for financial or In parts of South India, transgender jog- procreative prosperity. In the Mughal past, tas follow the goddess bearing two names— hijras and kothis were employed as courtesans Renuka Yellamma, a regional incarnation of and still maintained traditional dances, espe- the fierce, and arguably feminist, goddess cially in places like Lucknow. In the Hindu Kali. Many of them dedicate their lives to world, transgender temple dancers also once the goddess, joining the ranks of hereditary maintained a rich dancing tradition. In fact, female ascetics. While their communities are music and dance were even recognized as defined largely by Hindu customs, transgen- distinct characteristics of India’s transgender der jogtas also intermingle with members of community by British colonizers. Section the hijra community and participate in spe- 377––the law that banned homosexual sex cial rites of passage, especially in larger urban in 1861––also let police arrest hijras. For the

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Downloaded from wpj.sagepub.com at COLUMBIA UNIV on December 19, 2014 KOOVAGAM purposes of this law, hijras were defined by not provide holistic care, especially with their performance: “Any eunuch who ap- respect to mental health. In 2013, trans- pears dressed or ornamented like a woman… gender communities celebrated the avail- or who dances or plays music or takes part ability of feminization and sexual reassign- in any public exhibition in a public street.” ment services at so-called “medical tourist” Today, however, catching a glimpse clinics. However, these services are only of a badhai troupe with a drum in hand is available in a few select locations and can rare. The vast majority of hijras through- carry hefty price tags. out South Asia live in destitute conditions One of the roots of transgender problems in city slums and outlying communities. lies in lack of access to formal education, ex- Many make a living by begging on the plains Abheena Aher, a transgender activist streets or in trains. Some become bar danc- and program manager for the HIV/AIDS ers or sex workers, and account for a high Alliance in New Del- volume of HIV/AIDS cases in South Asia. hi. Facing neglect and For this and other reasons, greater recogni- abuse from their own many within the tion and government-sponsored patronage parents, siblings, and hijra community of hijra culture should be established. social communities, many escape from are applauding CURRENT STATE OF AFFAIRS their home to larger india’s recent Despite occupying a supposedly sanctioned cities where the hope decision to space in Hindu mythology and Islamic his- of acceptance is much tory, transgender communities continue greater. Then they provide formal to face harassment and discrimination on join a hijra gharana recognition all levels. Hijras’ economic plight is well for safety and shelter. of the “third known in South Asia. “Transgenders have This, she suggests, has been suffering for a long time,” explains both pros and cons. gender.” A. Revathi, author of The Truth About Me. Generally speak- “They beg on the streets, going from door ing, a hijra family group is as much a family to door just to make a penny. Many of them as it is a business. On one hand, it is a place have to save up for months to buy new out- of security and safety, especially for young fits just for Koovagam.” hijras who have been ostracized by their The transgender community also suf- family. Hijra families possess an elaborate fers from a lack of access to basic health- and firm social structure that is defined by care. Before the April 2014 court ruling, the hierarchy of the guru (mother or teacher) fear and stigma prevented transgender in- over her chela (daughter or student). Most dividuals from receiving any care at gov- of the time, the relationship between the ernment hospitals and clinics. Transgen- two is loving and nurturing. But sometimes der-specific health services are concentrated gurus may encourage a way of life that puts within HIV/AIDS organizations serving the lives of their chelas in jeopardy. While members of the community of “men who for some badhai performances are the chief have sex with men” and hijra communities source of income, this “older” hijra way in India’s urban areas. But lack of adequate of life is on the decline. Today, many hijra funding has made it difficult to reach out- households make less money performing lying communities, and services often do badhais than they do on the sex market. For

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ACTION STEPS Goal: State and national recognition of LGBT cultural institutions in India and around the world. • Activists: Support local artists, musicians, dancers, and filmmakers by developing a diverse range of events that showcase their talents. • Artists: Support local activists through engagement with their political activities. Get your fans involved. • Reach out to local politicians, media, and prominent entertainment figures to attend LGBT cultural institutions like pride marches, film festivals, talent shows, and fairs. • Bring petitions to state or national assemblies demanding formal recognition (and sponsorship) of these events as intrinsic to Indian culture. • Develop an organization that monitors and sponsors LGBT society in media, entertainment, and the arts. -Jeff Roy

many young hijras who have nowhere else be taken. Formal recognition of LGBT cul- to go, this is quite a problematic situation. tural practices like the Koovagam festival will Opting for a better quality of life, some not only unveil centuries-old performance decide to leave their community and start a traditions that are part of the fabric of Indian life of their own. Others are working for so- culture, helping to improve values and atti- cial change from within. Aher recognizes the tudes about the transgenderism, but also eco- problems inherent in a system defined by nomically empower individuals within these social inequality. She acknowledges the need communities who maintain knowledge of for greater access to educational programs, these traditions. If India values its transgen- observing, “That is our greatest salvation.” der citizens, as is suggested by the approval At Koovagam, many transgender individuals of the recent transgender law, then it should from Tamil Nadu fight for equality on the in- also help the community integrate culturally side of their community. “We want a culture with Indian society through the recognition based on cooperation and respect,” says Cath- and sponsorship of its arts and culture. erine, a transgender from Tamil Nadu. She, like other transgenders from Christian and BOLLYWOOD TO MAIN STREET Muslim backgrounds, comes to Koovagam to The LGBT community as a whole has al- celebrate alongside her Hindu sisters. ready made tremendous headway in terms of This is why many within the hijra com- earning recognition and respect through me- munity are applauding India’s recent decision dia and entertainment. Since the temporary to provide formal recognition of the “third reprieve on enforcement of Section 377 in gender.” The law will spur progress and im- 2009, South Asia has substantially expanded prove access to basic health and education portrayal of gender and sexuality from Bol- services for members of the transgender com- lywood films and television narratives to munity. But that is just one step that needs to coverage of pride marches and transgender

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Downloaded from wpj.sagepub.com at COLUMBIA UNIV on December 19, 2014 KOOVAGAM events. Mumbai’s LGBT film festival recent- protected class. Nepal also allows gays to serve ly celebrated its fifth year anniversary, and in openly in the military, and, at one point, was October 2013, India’s first LGBT radio sta- on the verge of allowing same-sex marriage. tion was launched in Bangalore to support Pakistan, in 2010, and Bangladesh, in 2013, the emergence of independent musicians, officially recognized the “third gender” as a performance artists, and writers. protected class. In 2010, Pakistan won inter- At the same time, transgender person- national attention for employing hijras in the alities have also taken the spotlight, includ- national tax collection system. Both nations ing Laxmi Narayan Tripathi, who recently join Iran in legally recognizing the transgen- appeared on the nationally syndicated Bigg der community, but not the gay community. Boss (the Indian equivalent of Big Brother) In each of these countries, homosexuality car- and Queens: Destiny of Dance, an indepen- ries harsh penalties, dent film. Her larger-than-life personality, including, in some eloquence, and political savvy are just a few cases, life in prison polls traits that have helped her become a national and, in Iran, even conducted beacon of transgender equality. death. While provid- in india do The media has also played a large role in ing medical interven- the Koovagam festival. Part of Koovagam’s tion for pre-operative not reflect attraction has not only been the main ritu- transsexuals interested a public that als, but also the town hall meetings, talent in undergoing a sex- shows, and beauty contests. These attrac- change procedure, is ready to tions have been growing in numbers every Iran has also made accept any year. This year, three talent contests aimed sexual reassignment form of to crown their own “Miss Koovagam” on the surgery a condition same day, much to the chagrin of the organiz- of legal recognition. change on the ers of the original Miss Koovagam pageant. Thus, imprisoned issue of sexual gay men are forced to expression. LEGAL DISPARITIES choose between the With a growing visibility, local commu- death penalty and sex change operations. nity organizations and activists within the Prior to the mid-April 2014 ruling, it ap- LGBT community have begun to tackle peared as though India would not have been government policy head-on. Until recently, able to join the ranks of Nepal since it had their efforts had been met largely with re- just witnessed the greatest setback the LGBT sistance. Despite their achievements thus community had ever seen. In a surprise deci- far, the general trend across much of South sion by the Indian Supreme Court in Decem- Asia has provided full recognition for trans- ber 2013, a judge on the verge of retirement, gender communities, while denying it to ruled that Section 377 is legal and does not the lesbian, gay, and bisexual communities. violate the constitution on the grounds of the One of South Asia’s more progressive na- right to equality, prohibition of discrimina- tions—with policies more akin to its South- tion, or the right to life. Thousands of dem- east Asian neighbors Thailand and Singa- onstrators who expected the section to be pore—is Nepal. The country decriminalized overturned, took to the streets in major cities homosexuality in 2007 and, soon after, began across India and around the world. Many fig- issuing “third gender” ID cards to this newly ures in entertainment and politics demanded

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sive about the future of transgender rights. “What face of India is left after such a judg- ment?” she asked. “Talking to politicians about sexuality will be one big...storm,” said Tripathi. While Tripathi may have been justified, she was unaware at the time that her call to action would be met with To read Rochelle Terman’s an historical ruling in favor of transgender “Trans[ition] in Iran,” from the Spring 2014 issue of World Policy Journal, rights only three months later. Thus, while go to www.worldpolicy.org/transition-iran the Indian Supreme Court now acknowl- or scan this barcode with your mobile device. edges the historical and cultural validity of the nation’s “third gender” communities in a review. “This is really very sad,” proclaimed lieu of Section 377, the validity of Section transgender activist Tripathi on the day of the 377 is still upheld in all other areas. While ruling. “It has taken us 100 years back...I am this legal incongruence may be frustrating, ashamed at being Indian today.” many within the LGBT activist commu- Tripathi issued a call to political ac- nity believe that recognition of the “third tion. In October 2013, she filed a petition gender” as a protected class was the first demanding establishment of a “third cat- step of many others leading toward the full egory” in identity documents like election repeal of Section 377. cards, passports, driver licenses, and ration cards, and called for greater attention to be THE NUMBERS paid to admissions procedures in educa- Polls conducted in India do not reflect a tional institutions and hospitals. The case public that is ready to accept any form of brought by her attorney, Anand Grover, change on the issue of sexual expression. challenged the very definition of gender as In 2007, the World Values Survey re- a binary construct, since the experience of ported that only 30 percent of the Indian gender––as different from biological sex–– public believed that homosexuality was constitutes one’s personal autonomy and a “justified” way of life. Among countries freedom. Discrimination on these grounds, that have criminalized homosexuality, this Grover argued, violated the constitutional number is the highest, and ranks among guarantee of equality, adding that there can countries with laws protecting gender and be no justification for the state’s resistance sexual minorities already in place. But these to the recognition of third gender or cross- numbers also correspond with a CNN-IBN gender identities, considering India’s rich poll, published in 2011, revealing that 73 tradition of individuals who identify as the percent of Indians believe homosexuality third gender. He even mentioned the con- should remain illegal. Moreover, among tribution of transgender communities in this poll’s respondents, 83 percent believed ancient religious ceremonies like Koova- “homosexuality was not part of Indian cul- gam and referred to texts pointing out the ture,” and 90 percent said they “would not roles played by transgender individuals in rent their houses to a gay couple.” the royal Mughal courts. Still, since then, there has been swift As expected, following the 2013 Sec- growth in LGBT acceptance and tolerance, tion 377 verdict, Tripathi was apprehen- owing largely to the growing presence of

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LGBT issues in media and the rise in pride ment’s ability or willingness to change its festivals. Last year, one of India’s largest laws. The plight of the transgender com- cities, Hyderabad, celebrated its first Gay munity is an issue that knows no religious Pride Parade, joining the ranks of Chennai, bounds. Thus, the ability and willingness Bangalore, New Delhi, Mumbai, Kolkata, to change should purely depend on the will and the state of Gujarat, among some oth- of the government to uphold the constitu- ers. Accompanying these festivals has been tional guarantees of equality, non-discrimi- a steady increase in LGBT arts and cultural nation, and the right to freedom. events, including LGBT film festivals (in Koovagam does, however, play a signif- cities like Mumbai, Bangalore, and Chen- icant symbolic and educational role. It is a nai), music, theater, and of course, dance festival defined by mutual cooperation and events. The Dancing Queens, Mumbai’s respect, by qualities that unite people, not premier transgender dance contingent, is divide them. Koovagam signifies Mahatma just one example of many emerging profes- Gandhi’s ideals of non-violence, equality, sional LGBT arts organizations that both and the triumph over persecution. It is a support LGBT talent and increase exposure place to forget the bonds of the material of LGBT issues throughout India. A more world and commune with others in an an- formal recognition will not only impact cient rite of passage and of spiritual rebirth. cultural dialogue about transgenderism Moreover, because of Koovagam, the insti- through the support of cultural institu- tutional acceptance of alternative gender tions, but also assist efforts taken by the and sexual identities has the potential to LGBT community to fully integrate as vis- serve as a symbolic testament to the age-old ible members of Indian society. endurance of tolerance and acceptance. And because of this, South Asia, and India in LOOKING TO THE PAST particular, is in a unique position to serve as As a communal space frequented by tens an international beacon of human rights. It of thousands of people, Koovagam is not would be a shame if this great potential was bound by institutional or dogmatic con- unrealized through the maintenance of ar- strictions of one governing organization. bitrary divisions that separate the ’T’ from Instead, it is a site where multiple social and ‘LGB,’ or the LGBT from everyone else. community groups and businesses come to Many dream of a time when the spirit share their ideas and express their talents. of Koovagam is not the exception but the The power behind Koovagam, if properly norm, where individuals can live in a mu- harnessed, could have the potential to effect tually-shared climate of freedom, liberty, real change across India and, by extension, and equality, not of superstition or fear. But the sub-continent. while the future of LGBT rights in India If India is to maintain its ideals of secu- is still uncertain, many find comfort in the larism, religious rituals inside Koovagam very fact that Koovagam exists, and on a should play only a small role in the nation’s yearly basis, is celebrated. In short, Koova- democratic processes. The religious impor- gam is a place of unity, where all of South tance of the transgender community in an- Asia’s diverse languages and religions can cient Hindu mythology, while compelling, come together in celebration of love and should certainly not impact the govern- kinship—not baseless hatred. l

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