THE PECULIAR POSITION OF INDIA’S THIRD SEX
Sense of community helps hijras endure a hardscrabble existence By Sara Hylton, Jeffrey Gettleman and
When Lord Rama was exiled from Ayodhya and his entire kingdom began to follow him into the forest, he told his disciples: “Men and women, please wipe your tears and go away.”
So they left. Still, a group of people stayed behind, at the edge of the forest, because they were neither men nor women. They were hijras, which in Urdu means something like eunuchs. Those people waited in the woods for 14 years until Lord Rama returned, which won them a special place in Hindu mythology.
There’s a bit of a mystery about the story’s origin — scholars say it’s not in the early versions of ancient Hindu texts — but in the past century this folk tale about the hijras’ loyalty has become an important piece of their identity. Hijras figure prominently in India’s Muslim history as well, serving as the sexless watchdogs of Mughal harems.
Today hijras, who include transgender, intersex and hermaphroditic people, are hard to miss. Dressed in glittering saris, their faces heavily coated in cheap makeup, they sashay through crowded intersections knocking on car windows with the edge of a coin and offering blessings. They dance at temples. They crash fancy weddings and birth ceremonies, singing bawdy songs and leaving with fistfuls of rupees.
Many Indians believe hijras have the power to bless or curse, and hijras trade off this uneasy ambivalence.
Gurvinder Kalra, a psychiatrist who has studied the hijra community, recalled a time when a troupe showed up uninvited at his nephew’s birth.
“The first thing people said was, ‘Oh my God, the hijras are here’.” Then there was a nervous pause, he said. Then laughter.
“There is this mixture of negativity and positivity, a laughter, a fear, this sense they are oddities,” Mr Kalra said.
Behind the theatrics are often sad stories — of the sex trade and exploitation, cruel and dangerous castrations, being cast out and constantly humiliated. Within India’s LGBT community, the hijras maintain their own somewhat secretive subculture.
Radhika, a hijra living near a railway station in Mumbai, didn’t think of herself as different until she started school.
After being teased by other children, she realised she wasn’t exactly a girl, but she wasn’t a boy either. Her mother told her not to dwell on it. “She told me, ‘You’re a girl. Stick to it.’” It hasn’t been easy for Radhika. Her parents split up when she was young, and her mother died soon afterward. None of her relatives wanted to take care of her.
After she was essentially abandoned, a prostitute discovered her and put her to work in a garbage-strewn park selling sex. She was eight.
A decade and a half later, Radhika is still a sex worker. She wears dark saris, chipped purple nail polish, a gold ring in her left nostril and her hair down the middle of her back.
When asked how she feels each evening as she heads off to work, to stand in a line of other
These days, it’s so much easier to be a hijra. Now there are doctors. When I had my sex change, I had to do it myself.
CHANDINI
prostitutes along the railway tracks, waiting for customers, she shrugged.
“Ever since I was a little girl, I learned the world runs on money,” she said. “I learned that if I don’t have money, I don’t exist.’’
There is a bit of a pyramid sales scheme within the hijra community. Younger chelas, or disciples, are managed by mid-ranking hijras who report to gurus, who are often steered by their own elder mentors. For every hijra, the idea is to get as many chelas working for you as possible. The money flows up; the protection from abusive customers or police officers flows down.
When I tried to interview a guru in Radhika’s neighborhood, the guru shook her head and said she had to get permission from her guru.
But one guru opened up. She lives on the second floor of a slum house in Mumbai, up a narrow metal ladder, like on a ship.
Different from Radhika and most hijras, who spend their years in small, airless shanties with the smell of faeces wafting through cracks in the walls, this guru, who calls herself Chandini, rents a relatively large apartment. She sat on a cleanly swept floor, slumped against a Whirlpool fridge.
“These days, it’s so much easier to be a hijra,” Chandini said. “Now there are doctors. When I had my sex change, I had to do it myself.”
In the past, she said with a sigh, countless young men died from sloppy castrations. They were often performed by people with no medical training.
India has come a long way from that. In some states, such as Kerala, in the south, a person can now get a sex change at a government hospital. A few years ago, India officially recognised transgender as a third gender, eligible for welfare and other government benefits. Not all transgender people are hijras or members of guru families.
Hundreds of years ago, under traditional Hindu culture, hijras enjoyed a certain degree of respect. But Victorian England changed that. When the British colonised India in the mid-19th century, they brought a strict sense of judgement to sexual mores, criminalising “carnal intercourse against the order of nature”. That was the beginning, scholars say, of a mainstream discomfort in India with homosexuality, transgender people and hijras.
Many hijras feel a sense of alienation, of being looked at as freaks. They complain about being heckled, harassed and assaulted. Gurus help the young hijras navigate some of this; their networks of disciples are known as “houses” or “families”.
The houses operate a bit like street gangs — they fight over territory for begging and prostitution and settle disputes among themselves, sometimes violently, in the shadows of train stations and slums.
Puja, a 28-year-old hijra, said she felt a “sisterhood” with the other hijras in her house. Puja seemed a lighter spirit, happy in her own skin. She lives with three other transgender women and they cover their rent by dancing at temples and begging on the street.
“Personally, I don’t want to beg. Nobody wants to beg,” Puja said. “And the situation is worse now for begging. The police harass us. They don’t let us beg anymore on trains. But we aren’t given any other opportunity, and now you ask us not to beg? This is not fair. This is not justice.”
At end of interview, Puja looked at me and asked very earnestly: “What do transgenders do in your country? Do they do sex work?”