CHAPTER- VI

CONCLUSION

Queer identity and existence have been questioned from the dawn of time andcontinue
to do so today. They have been condemned and isolated from the mainstream society.
LGBTQ people have faced several hardships and traumas just to survive, but their
protests and refusal to kneel have produced fruit. The selected texts of literature by
India's notable writers demonstrate the LGBTQ's socio historical significance in
Indian culture. It depicts the lives of queer people who are classified as minoritized on
the basis of sex. Although being marginalized andexploited, they did not surrender and
have created a unique space for themselves and their community. The importance of
gender inclusiveness in the Indian setting is further highlighted by the queer studies.
These people's voices have now become the community's uproar for their core
fundamental rights and identities. The Supreme Court's landmark ruling in favour of
Section 377 has made history by demonstrating that being homosexual, transgender,
or having a queer identity is nothing to be ashamed of and is now lawful. Justice Indu
Malhotra declares the 156-year-old “tyranny” of Section 377 as “irrational,
indefensible and manifestly arbitrary”, further adding “History owes an apology”.

A person with a sexual preference other than heterosexual is just as normal as the rest of us
and should be treated equally. Gay and lesbian research findings spawned queer theory in
the early nineties. Gender orientations are assumed to be a result of portrayals. It also casts
doubt on sexuality's two - dimension constructs. Queer theory is primarily concerned with
the challenges to sexual orientation and gender identification. Queer researchers argued
that identities really aren't constant since they are made up of many different aspects, and
therefore categorizing someone based on only one attribute is thus incorrect. They
concentrate on the challenge of categorizing people gender identity; as a result, queer is
more of a protest of identification than an identity.

Literature has played a significant part in reaching out to people all over the world with
stories about the LGBTQ community and raising awareness about the plight of these
marginalized groups. Literature is a reflection of society, and numerous works have been
published for a long time that focus on the LGBTQ community's plight. Despite the fact

130
that these works were not well received in the past, they caused a stir among the public.
Many of the literary pieces were considered controversial and were banned because of it
talking about the sensitive issue of LGBTQ theme. It made them understand how LGBTQ
people's lives were degrading and how important it was for their experiences to be told.
Many literary works emerged during the 1970s that concentrated on the critical concern
of LGBTQ people's lives and struggles, as well as how they are a part of this spherical
globe and should be embraced internationally. Queer literature became a key platform for
those who opposed those who saw LGBTQ people as aberrant to raise their voices. These
literary works were unafraid to speak openly about gays' dreams, desires, wants, and
longings. All of the secrecy was shattered by these works, and many writers were forthright
in their representations of LGBTQ characters. A 'same-sex story' is no more controversial
among Indian authors, since more novelists choose homosexual topics for their writings.
Literature on same-sex couples were previously uncommon in Indian English writing.
However, over the last few years, this dynamic has shifted. Earlier many works have been
banned and were destroyed due to the bold representation of the sensitive topic which was
not meant to be presented in the broad daylight. Raising the critical issue of homosexuality
and transsexuality was considered immoral and people belonging to these identities were
kept under the closets. Writers from worldwide came up with narratives which emphasized
on the everyday lives of LGBTQ individuals, their plights and protests for a respectable
livelihood and acceptability. Literature has provided them with a space where they felt a
ray of hope and it helped igniting the strength throughwhich they gained courage to speak
up for their rights. One such pathbreaking work in the favour of LGBTQ community is
Chugtai’s Lihaaf. The book is a unique work of queer literature from the pre-independence
phase that exposes people's traditional attitudes against LGBTQ individuals in Indian
History. She openly discussed sensitive issues like female sexuality, mental and physical
needs, and middle-class Muslim households, which many other authors are hesitant to do.
Regardless of the fact that Chugtai's short story depicts homoerotic interactions, it becomes
a pioneering story that establishes her as a prominent audacious, a rebel, and
uncompromising novelist. Throughout her art, she reveals the hidden core of a woman's
body, that has been repressed in sexist society. By realistically describing feminine need in
the story, she generates a storm in a socially constructed evolved culture of gendered
conduct.

131
Some other prominent literary writers and their works which have molded a way for the
Lgbtq community are Manju Kapur, Abha Dawesar, R. Raj Rao, Devdutt Pattnaik,
Arundhati Roy, Laxmi Narayan Tripathi and many more. All of these authors have helped
to tear down the boundaries that have kept LGBTQ people constrained, and have bravely
represented the difficulties and catastrophes, as well as the collapses and successes, and
have glorified the presence of gays and transsexuals. Devdutt Pattnaik meticulously
illustrates the presence of numerous other forms of gender identities separate from the
binary frameworks in works like Shikhandi and the Other Stories They Don't Tell You, The
Pregnant King, and The Man Who Was a Woman and Other Queer Tales. All of these
wonderful pieces demonstrate how Lgbtq, as a term considered to be originated in Western
countries, whereas in Hindu culture LGBTQ has always existed but was not acknowledged.
Pattnaik has spoken about a variety of mythological beings, gods, and folklore, all of which
directly highlight the reality of transgederism and homosexualism as a part of Indian
culture and heritage. Indian history has witnessed the presence of LGBTQ individuals and
literature has become the voice of the voiceless.

Another outstanding anthology, edited by Saleem Kidwai and Ruth Vanitha, Same-SexLove
in India: Readings in Indian Literature, charts the broad history of LGBTQ writing in India.
From the Sanskrit classics, the Pali Jatakas, as well as the Kamasutra, to medieval
Mythological tales and Urdu poems, upto current literature, it covered it all. This
anthology is one of it kinds which talks firmly about the presence of queer identities in
Indian culture since humanity existed. Queer narratives forging out a niche in the literary
canon represents a different identification for these individuals. It exposes unseen and
unrecognized storylines and depictions that the social context has concealed in the notion
that they'd never been brought to the fore. However, the advent of renowned authors with
outspoken resistance to the world's endeavour to subdue the transexuals' and homosexuals'
identities and distinctiveness has significantly contributed for strength and resolve within
these communities to dismantle all barriers that stand between them and their inner selves.

The LGBTQ community has been forced to live on the peripheries of the society with a
disillusioned identity throughout their lives whereas queer writers through their impeccable
works raising the critical issues have given queer community a wave of strength to fight
for their rights and live for it. Some of the writers who have raised major

132
concerns against the issues faced by Lgbtq individuals are Manju Kapur, Arundhati Roy,
R. Raj Rao & Laxmi Narayan Tripathi. Kapur, through her work, A Married Woman, has
given voice to lesbianism. Lesbians are frequently perceived as outliers who don't even
belong into the mainstream family structure. Through the representation of lesbian passion,
Kapur has tried to bring in light the troubles and conflicts of a homosexual in the patriarchal
world. She emphasizes on the dilemma of how difficult it is to be in a world where there is
no acceptance of any person other than someone not belonging to the binary gender. Kapur,
through the representation of her women characters doesn’t present a meek or weak
character. Her presentation of lesbianism in bold and unapologetic. She not just talks about
a sensitive issue but rather she wants her women to be independent and live for themselves
without feeling trapped within the rigid boundaries of the society. She wants her women to
break the restrictions of the society and live freely as per their wishes, fulfilling their
yearnings and longings. Kapur has brilliantly and outspokenly presented the theme of
lesbianism and has emphasized on how having feelings and finding peace in an
individual of same sex is as natural and as normal than getting attracted to someone of the
opposite gender. She wants to break the silence and free these individuals from all the
barriers made up by the people of the mainstream world. Astha, the protagonist finds solace
and comfort with Pipeelika which she had never felt earlier. Her love for Pipee offers her
an escape from the dominance she experienced while being with her husband. Although
Hemant opposes to Astha and Pipee's connection, Astha discovers a unique strength within
the homosexual relationship and embraces it. Under Pipee's support, Astha uncovers her
inner artistic individuality.

Manju Kapur demonstrates a profound grasp of the feminine psyche by showing the
internal self of a woman's heart, the disruption in bonds, and the need for closeness through
a vision of wanted togetherness. Both the women characters showcased by Kapur are
thriving despite their protests against all this image. It's not only about their survival, but
also how both of them managed to do so as well as their path of self- exploration
towards intellectual emancipation that's compelling. The protagonists choose the unusual
road of lesbianism, which in India has traditionally been a forbidden and morally
reprehensible relation. Their behaviors could be empowering and affirming of their
identities. Despite whether they are placed in a region of exclusivity, they don't really
appear to be bothered. Thus, a shift in their mentality leads us to believe that it really is
conceivable to go beyond constituted actuality and tradition.

133
Another work which gives voice to the voiceless LGBTQ character is The Boyfriend written
by R. Raj Rao. R Raj Rao's works explore how LGBTQ people battle to resist the
bombardment of conventional erotic ideologies. The first outspoken advocate of the
LGBTQ struggle was discovered in this work. Rao calls awareness towards the
complexities of queer life in India, considering that Queer orientation has indeed been
repeatedly interrogated, doubted, and persecuted before to its formal acknowledgment in
2018. In his books, Rao takes an unusual approach to gay desire, believing that LGBTQ
culture is provocative enough even to invalidate the existence of the
heterosexual/homosexual dichotomy. Rao’s portrayal of Yudi and Milind’s relationship is
a way of revolting against all the odds thrown by the heteronormative world towards the
same-sex relationships. Yudi is an outspoken gay person, who wanders in search of
homosexual relations and to satisfy his sexual needs.

Rao has blatantly depicted the character of Yudi as a man of gay orientation. The kind of
representation given by Rao of the city which witnesses numerous same-sex relationships
stresses on the fact that how these cities have been provided with a liberated space for these
homosexual connections. Through the character of Yudi and Milind, Rao hasdepicted the
dual nature and trauma of different individuals and their struggles to create a space within
the heteronormative world. Yudi has been presented as a man of homosexual identity who
knows what he deserves and how to fight for it whereas Milind is a man of gay identity
who feels safe having his real identity concealed and wants to lead a life of pretentiousness.
Like Milind, there are many other queer beings who believe in concealing their identities as
society has always been non-accepting and harsh towards their real identities. Rao,
therefore through both these characters depict the true situation of the individuals belonging
to queer identity and he wants to raise awareness among these communities to stand up
for their rights, break the bondages and live as freely asany other individual while creating
a space of their own. Not just among communities, but Rao also wants the society to
understand the need for accepting LGBTQ people as they are and providing them respect
and inclusion. As a result, it emerges as a vitalsource in many ways where it pushes
postcolonial literature along novel paths, including representations of gender fluidity as
integral to the major issue of nation-wide splits. When we look at both of these writers,
Kapur and Rao, we can detect a commonality in their portrayals of homosexual. Both of
these authors have attempted to depict the

134
struggle as well as the truthfulness of these homosexual figures in the works. As Rao has
shown two homosexual characters, one who is open and proud about his homosexual
identity, Yudi, and the other, Milind, who feels stuck under the chains of Indian culture's
familial and social milieu. Both the writers are alike in depiction of their characters. She
has portrayed both of these contrasting attitudes through the characters of Astha, a woman
who feels restricted and is torn between her family and herself, and Peeplika, a woman who
is conscious of her needs and longings and is sure of her lesbian identity. She believes that
being a homosexual is perfectly acceptable and that everyone has the right to live their lives
according to their own interests and preferences.

Kapur and Rao have openly emphasized the need for society to change its ways and allow
people to be free and confident in their sexuality and identities. These individuals' lives
have been marked by duality for centuries, and they have been denied of their fundamental
rights. Peeplika and Yudi are outspoken examples of LGBTQ people who are no longer
afraid of society and are eager to live their sexual preferences. Both works become symbols
for India's homosexual minority, which must forge its own (in)visible identity in order to
survive in the society. Astha and Milind's character representation is in striking comparison
to Peeplika and Yudi's. Astha and Milind are two people who, regardless of their inner
thoughts, are suffocated by societal conventions and customs. In the company of her
boyfriend, Astha feels liberated and empowered, but she feels entrapped by her familial
and societal obligations, despite her own emotions and wishes. Milind, on the other hand,
sacrifices his love for Yudi in order to preserve a good reputation in society and to eclipse
his own yearnings and longings. Because the dominant population rejects homosexual
unions, many individuals, like Astha and Milind, are compelled to remain in secrecy,
disillusioned existence. Rao and Kapur's work aim to bring attention to the delicate issue
of LGBTQ identification, as well as to encourage people with queer identities to focus on
their true selves rather than society.

Laxmi Narayan Tripathi being a transgender herself, is one such author and social activist
who works for the well-being of her hijra community. The notable cases of the hijra
existence in India is biased. On the one hand, Indian culture looks at hijras with intrigue
and religious terror, but on the other hand, they are despised and humiliated. As a
consequence, Indian transgenders face discrimination as a marginalized social group, with
sexual harassment and assault and other abuses of human rights. Tripathi is one such hijra

135
writer who has come forward to her community’s rescue. She in her work, Me Hijra Me
Laxmi picturizes her own life’s journey, from being nothing to becoming the most
prominent face of hijra community. She is the one who is making headlines for all the right
purposes, including her boldness in speaking out in support of transgender's
individual freedom. She was the first transgender to lead Asia Pacific at the United Nations,
and she has promoted her group and India on a series of global stages, along with the World
AIDS Conference in Toronto. Her life experience is told in the classic work which details
her entire journey as a hijra and her vigorous campaign for hijra liberties. It is the most
vivid and poignant book about Laxmi Narayan Tripathi, also famous as Laxmi, a
transgender activist. This work explores hijra identity and what it takes to carve out an
equal place in society as a hijra. Tripathi hopes to raise awareness among the people of her
community through her literary work, encouraging them to not passively accept whatever
the world throws at them, feeling powerless to them, but to raise their heads high and feel
proud to be their true selves. On the other hand, as she recounts her own journey, she is
adamant that the world realizes that a hijra is no less than anyone else, and that once they
have understood their worth, they are capable of achieving everything they desire. She
sensitized the audience to the predicament of third gender individuals through the storyline;
her transition from a masculine to a gender queer activist was plagued with trials and
conflict. Her narrative is one of the very first masterpieces in the hijra writing category.
This work wanted to enlighten individuals to the fact about what third genders are and
what factors influence their identities. Laxmi has carved a way for the people of her
community and has put her everything in working towards the upliftment of LGBTQ
community. As mentioned by Dr. Darsha Jani in Me Hijra Me Laxmi: A Stirring Saga of a
Transgender “For Laxmi there is no word called defeat in her dictionary. Her battle for
attaining the dignity of the transgender and other members of LGBTQ community is
unstoppable process.” (20) It all comes down to Laxmi's resolve, as she rose to a prominent
social standing who spoke against inequality and intolerance. She pioneered the path for
other third gender people to contribute to Indian literature as well. The problem of the
LGBTQ community has sparked the attention of writers and scholars during the last few
years. The analysis of queer concerns includes looking into the standing and function of
LGBTQ people in society. Amidst their marginalization, they are gaining worldwide
attention. The world has evolved in the 21 st century as a result of globalization and increased
recognition of queer rights. In the contemporary period, they have attracted a great deal of
media coverage. We could

136
find several examples of LGBTQ people succeeding in different sectors. Harvey Milk, the
centerpiece of the Award-winning movie, Milk, was California's first openly gay legislator.
He was executed in 1978, however during his brief presidency, he advocated for laws that
prohibit employment discrimination, housing, and public amenities based on gender
identity. Marsha P. Johnson is repeatedly alluded to as the Rosa Parks of LGBTQ
movement, although she is a well-known figure from her own sense. Andy Warhol used
Johnson as a supermodel, drag artist, and campaigner. She was black queer individual and
she bravely fought for her as well the LGBTQ group's rights at a period when just doing so
could put her life in danger. According to the study on the social standing of LGBTQ
people, they are not only gaining attention in Western world, but they are also succeeding
in obtaining a high social standing in India. Vijayarajamallika is a Malayalam poet who
belongs to transgender community. She is also a Lgbtq campaigner, an author, an educator,
and a motivational orator. She is the first trans poet from Kerala. Her debut volume of
poetry, Daivathinte Makal (Daughter of God), has been incorporated in the curriculum of
a Madras University coursework. Sunita Namjoshi is a proud lesbian poet. Her art is
notable for debating stereotypes like homophobia, misogyny, and prejudice. Feminist
Fables, published in 1981, is one of her most well-known pieces. Kate Millet, Virginia
Woolf and Adrienne Rich were all influences on Namjoshi. She was involved in both the
feminist and queer uprisings.

Arundhati Roy, similar to Tripathi’s narration of her life being a hijra, has created a
character of Anjum, a transgender in The Ministry of Utmost Happiness. This work is a
brilliantly knit piece which meticulously presents the life of a hijra in the dominant world.
The character of Anjum has been presented as an unapologetic transgender who lives her
life on her own terms. Being born to a normal family and realizing how different she’s from
others doesn’t make her feel pity about herself rather she become much more confident in
her own identity. Roy, an award-winning writer has talked about the harsh reality of the
conventional world and their attitudes towards the queer people. Nevertheless, her
representation of a hijra is bold and fierce. These kind of representations in literature ignite
the non-binary genders to rebel against all odds and come out the closets made by the
society since a very long time.

LGBTQ people in India have been successful in decriminalizing Section 377. This has been
made possible only because of hard work and dedication of LGBTQ campaigners

137
and reformers. In Tamil Nadu, transgenders were granted citizenship in 1994. They have
been entitled to vote in elections. The Indian Supreme court acknowledged queer people as
the third sex in a leading judgement. Supreme court judges Radhakrishnan and A.K. Sikri
awarded formal status to transgender as the third gender on 15 th April, 2014, and urged the
centre and government to recognize them as a socioeconomic backward section for
reservation purposes. LGBTQ groups have set their foot on the path leading towards
road to obtaining the right to be treated equally but the goal is still distant and lot needs to
be done to have a life of dignity.

The study provides glimpse into the experiences of people who identify as lesbian, gay,
bisexual, transgender and the queer identities. It depicts the Lgbtq community in all aspects,
including their societal standing and position, miseries and tragedies, existence and
sufferings, agony and sadness, pursuit and acceptance, resistance, and accomplishment.
The current research looks into the core of the LGBTQ community. The research examines
the LGBTQ community’s genuine self as well as their position in mainstream society. The
comparative examination of the works taken stresses on the fact that queer people are
becoming more visible in each and every sphere of humanitarian work all around the world.
Their real identity must be accepted by the contemporary world as it is the call of
the hour. To preserve the freedom of queer individuals who fall into the genderqueer
classification, it is critical to eliminate prejudice against homosexual people. Numerous
non-governmental organizations have worked to improve the lives of LGBTQ people, and
yet we still ought to modify our societal values against them. For LGBTQ individuals, the
principle of equality would not be a delusion. The equal rights amendment will never be
realized by abolishing certain regulations and rules; rather, it will be determined by social
attitudes with regards to the homosexuals, bisexuals and transgender communities.

The evolving journey of LGBTQ individuals from being constantly getting rejected for
their existence to getting recognition and building up a unique space for themselves, all
has been recorded under literary works. Literature has been an equally revolutionizing
element in journey of a queer individual. Through the works taken under this research, it
is quite evident that how numerous writers with their firm voices have made the existence
of LGBTQ beings visible and have helped them stand strongly and openly with their true
identities.

138
139