“Fear. I was scared to walk on the road for fear of people recognizing me. I was afraid the police might arrest me. I avoided taking the bus, not sure whom I could sit next to. I was scared to use the public toilet for fear that people might know my difference. I was scared that rotten tomatoes might hit me in the market. I was scared of falling in love for fear of being hit hard.”
The stories in this landmark volume chronicle, in their own words, the lives of aravanis* with narratives of pain and courage, of despair and triumph.
Aravanis have long been the invisible yet hyper-visible subjects of a societal gaze that reduces them to stereotype. Imagined as often as looked at or talked about, simultaneously revered and cursed, they have, in the process, been refused individual histories, lives and identities, even selves. Yet the community continues to challenge and subvert this view, persistently refusing to allow itself to be shamed or victimized. Some of the greatest recent victories in this ongoing battle for rights have been won in Tamil Nadu (a state in southern India), where the government first began to recognize many of the rights of the hijra community.
These stories are amongst the first accounts of hijra lives to be produced entirely by the members of the community themselves.
*As Identiversity notes, “nonbinary identities may seem like a new phenomenon in Western culture, but that’s not the case in other parts of the world. In India, a third gender identity known as hijra (or aravani in Tamil Nadu) has been intertwined with Indian culture for thousands of years, with hijras holding a prominent place in some of the most significant ancient Hindu texts.
Prior to British rule, hijras enjoyed a degree of acceptance in Indian society, playing a key role in celebrations. However, the colonial era was marked by criminalization and persecution, and today’s hijras—which include people who are intersex, transgender, and eunuchs—continue to occupy an uneasy space in Indian culture. Many are forced to eke out a living through begging or functioning as sex workers.
Efforts to gain legal protections took a significant step forward in 2014, when the Supreme Court of India officially recognized hijras as a third gender.
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