Hijras - The Ramayana, Mahabharata & The Islam.

Although many hijras identify as Muslim, many practice a form of syncretism that draws on multiple religions; seeing themselves to be neither men nor women, hijras practice rituals for both men and women. Hijras belong to a special caste. They are usually devotees of the mother goddess Bahuchara Mata, Lord Shiva, or both.

Hijras in the Ramayana
In some versions of the Ramayana, when Rama leaves Ayodhya for his 14-year exile, a crowd of his subjects follow him into the forest because of their devotion to him. Soon Rama notices this, and gathers them to tell them not to mourn, and that all the "men and women" of his kingdom should return to their places in Ayodhya. Rama then leaves and has adventures for 14 years. When he returns to Ayodhya, he finds that the hijras, being neither men nor women, have not moved from the place where he gave his speech. Impressed with their devotion, Rama grants hijras the boon to confer blessings on people during auspicious inaugural occasions like childbirth and weddings. This boon is the origin of badhai in which hijras sing, dance, and give blessings.

Hijras in the Mahabharata
Mahabharata includes an episode in which Arjun, a hero of the epic, is sent into an exile. There he assumes an identity of a eunuch-transvestite and performs rituals during weddings and childbirths that are now performed by hijras.
In the Mahabharata, before the Kurukshetra War, Ahiravan offers his lifeblood to goddess Kali to ensure the victory of the Pandavas, and Kali agrees to grant him power. On the night before the battle, Aravan expresses a desire to get married before he dies. No woman was willing to marry a man doomed to die in a few hours, so Krishna assumes the form of a beautiful woman called Mohini and marries him. In South India, hijras claim Aravan as their progenitor and call themselves "aravanis."
In Tamil Nadu each year in April and May, hijras celebrate an eighteen-day religious festival. The aravani temple is located in the village Koovagam in the Ulundurpet taluk in Villupuram district, and is devoted to the deity Koothandavar, who is identified with Aravan. During the festival, the aravanis reenact a story of the wedding of Lord Krishna and Lord Aravan, followed by Aravan's subsequent sacrifice. They then mourn Aravan's death through ritualistic dances and by breaking their bangles. An annual beauty pageant is also held, as well as various health and HIV or AIDS seminars. Hijras from all over the country travel to this festival. A personal experience of the hijras in this festival is shown in the documentary India's Ladyboys, by BBC Three and also on the television series Taboo on the National Geographic Channel.

Hijras in Islam
There is evidence that Indian hijras identifying as Muslim also incorporate aspects of Hinduism. Still, despite this syncretism, Reddy (2005) notes that a hijra does not practice Islam differently from other Muslims and argues that their syncretism does not make them any less Muslim.
Reddy (2003) also documents an example of how this syncretism manifests: in Hyderabad, India a group of Muslim converts were circumcised, something seen as the quintessential marker of male Muslim identity. . In addition to these "male" rituals, the hijras took on "female" practices from Islam such as veiling, as opposed to veiling from other traditions

source: http://en.wikipedia.org/wiki/Hijra_(South_Asia)

Annual Transgender festival - Koovagam

Annual Transgender festival @ Koovagam, Viluppuram, Tamilnadu, April 2013

Of the many bizarre and strange customs and festivals observed in India, the Koothandavar festival of Koovagam is one among them. The very basis of the festival, its associated rituals and the people involved make it the weirdest possible celebration on earth. A celebration of love and death, of sacrifice and life.

The small hamlet of Koovagam is present in the Vizhuppuram district of Tamil Nadu, making it virtually a ‘nothing’. However, once a year this tiny village turns into the biggest camp for transgenders from all over the country. They gather in flocks to take part in the rituals of the festival which lasts for 18 days, culminating on chitra pournami (april-may).

Story behind this
A festival which has its base rooted into the depths of the Mahabharatha war, Krishna’s cunningness and the noble nature of a very valiant young man.

War between the Pandavas and Kauravas was imminent. There was no way that a war could be averted, thus saving millions of innocent human lives. Krishna, as the protector of the universe was worried about the outcome of the war. It was true that he could intervene with his divine powers and avert catastrophe, but humans are required to decide their own fates. That’s what the vedas and shastras say. But still, he wanted the Pandavas to win the war, for he was on their side and their doings were just and moral. This would be the ultimate “Good wins over Bad” story if it went along as he desired.

Having no choice, he goes to Sahadeva who is blessed with the talent of accurately forecasting the future and reading horoscopes, Sahadeva rolled his Shozhi (shells used to help in prediction) and after several calculations looked up and said “To attain victory in the upcoming war, you need to sacrifice a man filled with all the good qualities of Valor, strength, bravery, beauty and such, to the goddess of war, Kali. He who first performs this sacrifice will gain the blessings of Kali and win the war”,

All along his way back his mind was filled with a single thought, “Is there anyone… Anyone else, other than Arjuna who can match the requirements of sacrifice? Anyone at all?” He pleaded, only to be met by a stunning silence. Krishna’s heart shattered at the thought of losing a dear friend. He felt light headed and started to sway with dizziness, when a voice cut through his haziness.
“Am I eligible to be sacrificed?” the voice asked. Looking for the source of the voice, Krishna’s eyes land on a very handsome man, dressed as a warrior and bearing resemblances to Arjuna. “Who are you, may I know?” questioned Krishna, as hope revived in his heart.

“I am Aravaan, the son of Arjuna, born to the Naaga princess Chithrangadha, through an illicit wedlock. I have come here to help bring victory to my father and his brothers. And if I can indeed help them win by sacrificing myself, then I am ready to die.” he proclaimed.

Krishna is flooded with relief. Using his divine powers, he comes to know that Aravaan is indeed a warrior par excellence, full of good qualities and excellent character. “He would make the perfect sacrifice to Kali”, Krishna thought and he beckoned Aravaan to come with him. He introduced Aravaan to the Pandavas including to Arjuna, his father (what weirdness!!!) and praised the sacrificial qualities of Aravaan. “So you will be sacrificed to the Goddess at the dawn of war, tomorrow. Purify yourself mentally and physically and prepare for the day. Long live your sacrifice”, Krishna told Aravaan and turned to leave.

“One moment my lord, I have but a few wishes to be granted before I die. Will you grant them?” Aravaan asked Krishna. “Why don’t you try me?” Krishna winked mischievously at Aravaan.” My lord”, began Aravaan,” I have had the good fortune to enjoy much in life, but before I die, I would like to enjoy the heat of a woman. I wish to die a married man, my lord.” Krishna is stunned. Which woman would marry a man who is going to the sacrificial altar the very next day? Probably none. No woman is crazy to throw her life away.”We will manage that”, he assured Aravaan, “Anything else?”.”Yes my lord, I would like to witness the entire war unfold, in my physical body and I would also like to fight on the Pandava side for a minimum of three weeks. Is that agreeable?”
It was here that the jealousy of Krishna kicked in. He knew that Aravaan was an excellent warrior and if he was allowed to fight there would be no need of any of the Pandavas or Krishna himself. “ParthaPuthra, what is ‘three weeks’ to a man like you? You can probably crush the entire enemy forces in three and a two third minutes. You will be able to fight on the Pandava side for those three and a two third minutes.” Aravaan agreed, charmed by Krishna’s flattery and speech. “If that is all, you can follow me to meet your bride, who will be your wife tonight and your widow in some days.” Krishna commanded.

Aravaan followed Krishna to the interiors of the palace. There, in the presence of the Pandavas and a few close friends, Krishna did the unbelievable. He transformed himself into Mohini, a form so beautiful that even Shiva had fallen for it, and in the presence of the elders, married Aravaan. That night Aravaan got his first wish fulfilled. Mohini seduced him with all her sexuality. All through the night, Aravaan was confused if he was with a man or woman. The smell of butter and milk reminded him of Krishna, but at the same time he couldn’t come out of Mohini’s clutches. The night passed and the day of the war dawned.

Aravaan was taken to the battle field and was made to stand at the center. There he tore off his skin from his arms and offered them to Kali. Kali, ever thirsty for blood, pounced on it and gave her blessings to Pandavas. The war began. Over the course of the 18 days, Aravaan kept Kali satisfied, stripping pieces from his body and offering it to her. On the final day when his allotted 3 and a two-third minutes of time came up, he realised that he had been tricked. He just had his head and his skeleton intact. A fat lot of use they would come to.

Conetemplating, he assumed his Vishwaroopa form and with his head as a large stone, he rolled over the enemy forces killing millions and badly hurting himself. The war was over. The Pandavas had won and the cause for it all, Aravaan, was lying, all alone on the Kurukshetra field. During his final moments on earth, when his life was ebbing away, he heard the high pitched wail of a woman. Turning towards the source of the wail, he sees Krishna, as Mohini, beating her breasts and wailing, the very picture of a widowed woman grieving her husband. With that final sight, his spirit soared heaven-wards and joined the other immortal heroes in warrior heavens, forever shining upon the brave warriors of yore. Aravaan had passed on, a happy man.

This chapter in the Mahabharatha forms the central theme of the 18 day festival at Koovagam. The small shrine at Koovagam is dedicated to none other than Aravaan himself and he is worshipped as Koothandavar. The 18 day festival celebrates the final days of Aravaan’s life, right up to his brave sacrifice on the 18th day. The highlight of the festival happens to be the marriage of Aravaan. The transgenders who gather here are the self-proclaimed brides of Aravaan. They claim themselves to be incarnations of Krishna, who was a man trapped inside a woman’s body, when he seduced Aravaan, just like the transgenders themselves. The first 15 days of the festival pass in dancing, singing and merrymaking, the transgenders putting up colourful and lively performances. All through the 18 days, a gigantic head of Aravaan is made and painted with the greatest care within the temple precincts

On the 17th day, the priest does special poojas to the idol of Aravaan and bringing upon the power of Aravaan on himself, he ties the mangalsutra (the sacred marital thread) around the neck of all the transgenders present there. They are now the wives of Aravaan, just for the night. A gala feast is organised which is followed by a night full of merrymaking, laughter and dance. The gigantic head of Aravaan is mounted on a chariot and taken around the village.

At the dawn of the 18th day, the air is ripped by sharp wails, as Aravaan is beheaded, widowing all his one-day-old wives. Following the traditions, the widows of Aravaan rip the Mangalsutraa from their necks, tear flowers out of their hair, throw away ornaments, and remove all cosmetics from their faces, wailing loudly, beating their chests, just like Krishna mourned for Aravaan long, long ago. They did a holy dip and wear a white saree (widow costume). And till that day arrives, they have to rely on the grace of Aravaan to take them through the rough times to come.

Third gender - some general definations and differences.

Perhaps in some contexts all may be considered members of the same “third gender” category,  but it is also useful and important to clarify some basic differences between these terms and others. Below are some very short, shorthand definitions:

Eunuch: an historic English term for a man who has been castrated to perform special social functions.
Intersexual: a term referring to people who are born with a mixture of both “male” and “female” hormonal, chromosomal, and/or genital characteristics (historically referred to as “hermaphrodite.”) (See the work of biologist Anne Fausto Sterling.)
Hijra: A term originating in South India referring to a person usually born male or intersex, but who uses female pronouns as dresses in feminine/”women’s” attire.
Transsexual: a term referring to someone who changes their sex through medical (surgical and/or hormonal) procedures.
Transgendered: a term referring to someone whose gender identity is different from the one traditionally assigned to their sex category. (People are born into sex categories of male and female; many but not all then become gendered masculine or feminine and into “men” and “women.”) Thus a transgendered person born in the female sex category may identify with the gender category “man” or “boi.” This may or may not involve surgical or hormonal alteration (in other words, it can simply be a social agreement).
Drag: a term that comes out of gay culture, involving someone temporarily “performing” a gender not usually associated with their sex (through dress, gestures, and so on). Ironic humor and extravagant campiness often involved.
Transvestite/cross-dresser: These are older terms with many meanings and histories — and often the term has been used in a derogatory fashion. In terms of practice though, “cross dressers” are often not gay, but “straight” men who simply enjoy dressing up as “women.”

These definitions are not meant to be comprehensive, but simply an entry point for those unfamiliar with these terms. There are also dozens of other terms associated with specific cultures and histories. (Readers, feel free to share other definitions, links, or references!)

Some recommended books on “third gender” related issues:

Jacobs, Sue-Ellen, Wesley Thomas, and Sabine Lang (Eds). 1997. Two-Spirit People: Native American Gender Identity, Sexuality, and Spirituality. University of Illinois Press.
Manalansan, Martin. 2003. Global Divas: Filipino Gay Men in the Diaspora. Durham, NC: Duke University Press.
Namaste, Viviane. 2000. Invisible Lives: The erasure of transsexual and transgendered people. Chicago: University of Chicago Press.
Preves, Sharon. 2003. Intersex and Identity: The Contested Self. Rutgers University Press.
Reddy, Gayatri. 2005. With Respect to Sex: Negotiating Hijra Identity in South India. Chicago: University of Chicago Press.
Stryker, Susan and Stephen Whittle, (Eds). 2006. The Transgender Studies Reader. New York: Routledge.

Third Gender – Equality and Truth

It is a brave and honest person who can stand apart from the masses and openly challenge its most treasured beliefs. ~ Donna Evans

As humans, we understand a little about our complex bodies even with the greatest medical science. It is what it is. Then why lie? Secrecy and stigma are worse than the condition itself. Without truth and transparency, it is difficult to pass laws, provide equal rights, offer support and help for all. We need to have an environment which encourages truth, tolerance, and respect for all.  Are there only two genders or is there a third gender? Regardless of which side of the issue you are on, we can all agree that truth is always the right option and secrecy and lying have no place for a long-term solution in a civilized society. There are several issues with secrecy and lying. First it is wrong. Second it does not take into account the feelings and trauma of the person being lied to. Third it could lead to criminal acts such as if lying is a crime under oath. What are the bioethics for disclosure to spouses?

It is NOT about gender identity or it is NOT about the sexual identity, it is about the HUMAN identity which is to say the truth.

As a human being, everyone deserves a feeling of “belonging”, understanding and acceptance. Without recognition of the truth, how will an intersex person marry legally or how can an intersex couple (who are infertile) adopt a child legally or have a child through in vitro fertilization (IVF) legally?  What about the equal laws and rights of the young, male, spouse caregiver of the intersex patient? Truth above all is the right long-term solution. If allowing a “third gender” option helps foster saying the truth then maybe that is the path to take. By saying the truth, one can get rights and people are making changes in the third gender community including wanting legalizing sex reassignment surgery (SRS).
The Truth – Some Want The Third Gender and Some Don’t

Gender identity and sex identity are biological, cultural or biocultural? The western culture and laws have a narrative of binary gender – male or female. As a result, several resources and money are utilized to promote science, research, groups, communities, viewpoints only from a binary gender perspective. While for centuries, the existence of “third gender” is widely accepted in South Asian cultures like India, Pakistan, Bangladesh, Nepal and other places like Phillipines, Oman and so on. In Hindu religion, hijras are both recognized and have a special status. Culturally, people have a right to be allowed their freedom of expression as noted by Nepali LGBTI politician and activist. After all, diversity should be tolerated and celebrated. Through centuries, the “third gender” has been institutionalized and also holds a special relevance in the society. The “third gender” are enjoying more civil rights; being counted in the census, right to vote, option to display third gender on passports, and other freedoms. The “third gender” is legitimized in several places in the world. Above all, the “third gender” are free to express the truth as they see it – a fundamental right of any human being.  The western narrative of binary gender could overshadow the cultural diversities and the viewpoints of others in the world who believe in the “third gender” and respect it. With globalization occurring at a faster pace than ever before, it is important to account for everyone’s voice to be heard and be respected and not just the loudest voice in the room. It also so happens the South Asian countries happen to be some of the most populous in the world and statistically would have more “third gender” persons. Has their voice been heard or considered? Non-western cultures have accepted the truth as nature delivers for centuries instead of forcing people to use a strategy of secrecy and lying. In truth, there is respect for all human beings. Shouldn’t we be working towards an environment that fosters saying the truth?
Binary Gender Viewpoint

This is a debate which may never end. The binary gender viewpoint assumes there are only two genders in the world – male or female. Implicitly, are they denying the rights of people on how they should feel? There are several accounts of intersex people who feel neither man or woman or feel both, it just is. Why cannot intersex people feel as they do? Ironically the proponents of intersex communities fall prey to the heteronormativity norm and educate their members that they should “feel” like a woman or a man. They do not introduce the concept of the “third gender” in their education and awareness. Some members of the community just might feel more comfortable identifying themselves as the “third gender” if the option were available. And when the communities do not take up a unified approach, it is hard to change laws and instead succumb to the binary gender norm. Inadvertently, they may be even encouraging a culture of secrecy and lying which could be more devastating than the condition itself. There are instances who want a definition of gender based on biology, how will that help people who do not fall into either category? Are these viewpoints taken into account? The fundamental question is does the binary gender viewpoint encourage an environment of truth, tolerance, and respect for all?
Third Gender – Truth for Inclusivity

The best thing about recognizing the “third gender” is it gives an option for those who would like to opt for saying the truth. As a human being, they do not feel confined to a binary definition of gender. The feeling of freedom of expression is priceless in its own way for every human being. Contrary to popular belief, the binary gender approach is impeding progress in freedom of expression as noted by a famous Nepal activist and politician. Giving the ability to a person to identify themselves freely gives them the chance to say the truth. It offers them freedom from living in secrecy and lying. They can build better, meaningful relationships based on understanding and acceptance. Without recognition of the truth, how will an intersex person marry legally or how can an intersex couple (who are infertile) adopt a child legally or have a child through in vitro fertilization (IVF) legally?  It is about respecting feelings of all including the caregivers of intersex people who may have been lied to. It is important for the caregivers to be allowed to share the truth freely as they see it just like an intersex person is allowed. Or are we going to advocate infringing on caregivers’ minority rights? Are there equal laws and rights of the young, male, spouse caregiver of the intersex patient? In the end, let truth prevail. Education and awareness “inclusive” of feelings and sensitivities of all is the right solution. Imagine a medical condition like Alzheimer’s – a very traumatic condition both for the patient and the family caregiver. There is a lot of information and resources and support groups for caregivers of Alzheimer’s. The inclusive approach makes the experience so much better both for the caregivers and the patients. Isn’t truth the best way for all caregiver-patient relationships regardless of the medical condition?

“We often talk about moral values, justice and trust, but the important thing is to put them into effect in our everyday lives.” – Dalai Lama
East or West, Truth is the Best

Here is an excerpt from a recent article:

Male-to-female transgenders, also known as “hijras”, have a long history in South Asia, experts say. The Sanskrit texts of the Kama Sutra, written between 300 and 400 B.C., refers to a “third sex”. The Kama Sutra is an ancient Indian Hindu text on human sexual behavior in Sanskrit literature.

During the Mughal empire in the 16th and 17th centuries, castrated hijras – or eunuchs – were respected and considered close confidants of emperors, often being employed as royal servants and bodyguards. These jobs were so coveted that historians say some parents actually castrated their sons in order to attain favor with the Mughal kings and secure employment for their children. But despite acceptance centuries ago, hijras today live on the fringes of Indian society and face discrimination in jobs and services such as health and education.

“I think things are different today because of the kind of laws that were introduced to India when the British came. The whole concept of unnatural and natural was defined in our law,” said Indian gay rights activist Anjali Gopalan.

*************End Excerpt*************

This treatment stems from the British enacted legislation: ‘The Criminal Tribes Act 1871’ under which hijras were criminalized and persecuted. This is not about the East Vs. West. This is about the truth. Accepting the truth. Understanding the truth. Looking ahead with the truth. If we continue to sow the seeds of secrecy and lying, there maybe no fruit to enjoy.

By being truthful, the “third gender” for centuries were able to get more recognition and have a better life than today. What have they achieved  by secrecy and lying either for themselves or the ones they come in contact with?
Out With the Old…And In With The Truth

Traditionally, the medical approach has been for intersex people to have sex reassignment surgery(SRS) with or without the consent of the patient and an institutional strategy of secrecy and lying is used. Why? Today advocates of intersex people want to move from a traditional “concealment-based approach” to a “patient-centric approach”.  It is the right direction because it involves saying the truth. Have they gone far enough and “included” everyone in the “new solution”? What about including caregivers of intersex people? For example, when the surgery and treatment occurs while in a marriage and what it does to an unwitting young, spousal caregiver? Who is the advocate for the rights and what is in the best interest of the spousal caregiver of intersex people? Given that equal rights of LGBTI are still in the making, equal rights for caregiver of LGBTI are not even being discussed or on the horizon because the truth is silenced. Intersex people can identify with the issues of secrecy, lying, trauma, crisis, stigma, sensitivity, and so on. A caregiver has their own feelings as a patient caregiver of this medical condition. Worse yet if the caregiver was lied to and brought into this situation unknowingly. Having a genetic condition is no one’s control but lying about is in their control. The struggles that intersex people have gone through and are still going through are well documented and are beginning to gain some ground in altering traditional stereotypes. They will be the first ones to recognize then how much of an uphill it is for a caregiver of intersex people to be recognized. Just stick with the facts – the truth. Caregivers have all the sensitivity for intersex patients but sensitivity has to be two ways. Can we show some sensitivity to the silent, isolated, often intimidated, stigmatized, bullied, caregiver of intersex patient? A far smaller minority than the total population of intersex patients.

source: http://www.caissg.org/third-gender-equality-truth/