Post 196. LGBT Hinduism.
When one of Trinidad and Tobago’s best known contemporary authors, Shani Mootoo, was reading from her work at Alice Yard in Woodbrook, she expressed amazement that the word ‘lesbian’ was now being said openly in Trinidad, in a way she never imagined when she left for Canada all those years ago. The audience promptly affirmed, collectively shouting ‘lesbian!’ at the urging of Vahni Capildeo, a younger Indo-Trinidadian woman living in the UK, and author of several published collections of poetry.
While the readings continued, I reflected on the many incremental efforts that make such major shifts occur, almost without us noticing. And I wondered what a student might examine if she or he had to try to document the causes of such change. To what extent would focus be on the work of LBGT organisations which have been systematically nudging the public toward acknowledging their claims to human rights, equality and freedom from discrimination? To what extent would the decade of debate over the Draft National Gender Policy, and advocacy led by the women’s movement, explain wider discussion of homosexuality? To what extent is it the impact of global and regional advocacy or US popular culture? How much is from younger generations just living as they choose?
Someone once asked me why my column talks about lesbians all the time. It doesn’t of course, but I also deliberately place the presence and realities of those women who remain unjustly silenced and criminalized into the public domain. So, yes, the word lesbian occupies more space in national press than it would have otherwise. In a small way, this normalizes the kinds of citizens who continue to hope they can be accepted for who they are. The citizens who should be safe to discuss their lives and loves just as much as their responsibilities for care of parents or their dissatisfaction with that new crumbly Crix, or, come election time, who they go put.
It was one of those moments of opening and occupying at the NCIC’s Divali Nagar compound on Saturday. How amazing to hear a new generation quoting religious texts to justify anti-homophobic Hinduism, to learn from Krystal Ghisyawan’s research on lesbian women’s desires for a sense of safety in their families and nation, and to watch Shalini Seereeram talk about representing women’s intimacies in art and the risks she takes in being true to her vision of the world. This panel could never be found fifteen years ago when I was searching for it. I wondered how and when such Hindu feminism had found its Caribbean footing.
Enlargened by those watching the live online broadcast and asking questions via Facebook, we heard about a sruti paradigm in Hindu theology which focuses on the eternal and is unconcerned about sexuality and gender, female incarnations of male deities like Vishnu, and bodily transformations from one sex to another, like Arjun becoming temporarily female to experience Krishna’s love, or Sikhandini honoring her bride’s wishes by becoming male. And how these, not Sita’s chastity, influenced women’s claims to LGBT, Hindu, Indian and Trinidadian identities as all parts of a right to be.
Like Pandita Indrani Rampersad’s theological support for same sex marriage when other religious groups quote scripture to reproduce prejudicial legislation, this gathering, titled ‘Queerying Hinduism’ and led by young married couple, Aneela Bhagwat and Arvind Singh of the Centre for Indic Studies, was another small step transforming the space, language and solidarities available to and beyond lesbian Indo-Caribbean women.
I thought of Shani Mootoo, acclimatizing to the fact that engagements with sexuality and gender have moved outside of fiction. And, I wanted this column to be its own moment, tracing and placing into public record the Indo-Caribbean feminisms now inspiring me.
‘Why aren’t the older heads here?, someone asked. But, more important was the circle of young women present, without judgment, with laughter, with pride, as I never imagined I’d see.
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