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 JEFF ROY 91 Downloaded from wpj.sagepub.com at COLUMBIA UNIV on December 19, 2014 REPORTAGE 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. 92 WORLD POLICY JOURNAL 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- SUMMER 2014 93 Downloaded from wpj.sagepub.com at COLUMBIA UNIV on December 19, 2014 REPORTAGE 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.