Challenging Homophobia
It is with deep sadness and disappointment that I read the news report from Trinidad and Tobago summarizing the decision of the leaders of the major religious traditions (Hindu, Muslim and Christian) to adopt a common position in relation to the LGBTQIA community. Three of the six male leaders represented Christian denominations. These religious leaders are opposed to any amendment to the Equal Opportunities Act to accommodate the LGBTYQIA community and they plan to lobby the government for an amendment to the Marriage Act to prevent same-sex marriage ( See http://www.guardian.co.tt/…/religious-heads-reject-same-sex… and http://newsday.co.tt/…/religious-leaders-want-law-to-preve…/).
Although there is a diversity of perspectives within all the religions, (unfortunately not acknowledged by the leaders), I wish, as a scholar/practitioner, to focus on the Hindu tradition. I am very supportive of interreligious dialogue and cooperation, but religious traditions are required also be faithful to their teachings and not to assent to statements reflecting the views of other traditions that violate their own. We must not be fearful of affirming our differences.
I believe that supporting measures denying legal equality to gay persons is contrary to fundamental Hindu teachings for the following reasons:
1. The Hindu tradition is one of the earliest, and perhaps the earliest, to recognize that human sexual orientation is diverse and not just heterosexual. Ancient texts enlarge our thinking about sexual identity with categories, like tritiya prakriti (third-nature) that go beyond the usual binaries. Sex diversity is regarded as a part of the natural human diversity.
2. Persons having different sexual orientations are understood as inheriting these at birth. They were not regarded or treated as deviant, immoral, or as transgressors of divine law. There is no condemnation in Hindu sacred texts of gays or lesbians for their identities and no evidence of efforts to change their orientation. Common ethical values (sādhārana dharma), that include truth, compassion, forgiveness, sense-control etc., are obligatory for all human beings.
3. The value of a human being, in the Hindu tradition, does not depend on sexual orientation. It is derived from the fact that all human beings embody equally the One Being (Ekam Sat), who is of ultimate value. This is the source of our affirmation of human dignity and equal worth. Justice, understood as equality before the law, should be one of the consequences of this fundamental Hindu teaching.
4. One of the most remarkable statements about the inclusivity of God's love in the Hindu tradition occurs in the Ramayana of Tulasidas. In speaking about the nature of divine love, Rama mentions also gays:
“One who worships me in thought, word and action, relinquishing deceit, whether man, gay or woman is supremely dear to me.”
5. Sexual orientation does not prevent one from attaining liberation (moksha), the highest goal for human beings; the obstacle, in most Hindu traditions, is spiritual ignorance (avidyā) and its consequences that include greed and violence.
6. There is good evidence that homophobia in Hinduism is a direct consequence of Western-in particular, British colonial –influence. The criminalization of homosexuality came with British legislation. Homophobia, characterized as it is, by hate, fear, and denigration of gays is not indigenous to Hinduism and has no justification in the tradition. In fact, it betrays its most fundamental vision and values.
7. As Hindus, we have a responsibility to search deeply into our tradition and articulate our own theology of sex and gender. Our thinking on this matter must not be based on prejudice or conformity with dominant traditions. We should be challenging homophobia and not sheepishly conforming to homophobic theologies.
I have discussed my views on this subject in greater detail in Chapter 7 (Liberation from Homophobia) in my book, “A Hindu Theology of Liberation,” (State University New York Press).
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