Limitless Boundaries: Homosexuality in the History of the Subcontinent

When we look at the romantic associations between two people in the society, and observe the laws, traditions and norms that allow and govern such relationships, we realize that nowadays heterosexual monogamous relationships are an individual's main emotional outlet. What we fail to realize, however, is that the insistence on the heterosexual monogamous practices is fairly new and relatively recent. In the past, many societies would allow a person to have a primary emotional attachment to a friend that may or may not be of same sex, and still be considered a responsible spouse.

The Subcontinent is littered with examples of men falling for men and women loving other women. Much of this evidence comes from the literature and poetry of this region in which tales of men swooning at beauty of men and women being enamored by women are shared frequently. There is no evidence of men or women being persecuted in the former Indian Subcontinent for loving someone of their own sex. There is no historic evidence to prove that anyone was executed for being a homosexual in India of the pre-nineteenth century. Without a doubt these individuals had to face a lot of difficulties to gain respect and approval from society, but they did not have to face the outright condemnation like the gender non-conforming people of today.

There is a misconception that sodomy in India was an import and was introduced into the region by the Muslim invaders. All anyone has to do to discredit this line of thought is to look at the ways of lovemaking described in the Kamasutra, a text that predates Islam. When the Muslims came to this region they too were already familiar with the concept of same sex attachments. Sultan Mehmud Ghazni who is often credited as being one of the first Muslim rulers to conquer parts of India was famously in love with his slave Ayaz. This was the kind of society where marriage and procreation were part of an individual's social duty that once fulfilled allowed a man freedom to seek emotional attachment elsewhere. In the literature of the Subcontinent instances of romantic attachments outside of marriage are widespread and considered legitimate. Historically, men of the Subcontinent have been known to keep concubines, frequent brothels, liaise with courtesans and form emotional attachments with other males without it ever being considered a threat to marriage.

The poetry of a number of early Urdu poets was homoerotic in its inclinations. A lot of these poets despite having openly confessed their feelings for members of the same sex were held by their contemporaries and successors in high esteem. It was only later that modern commentators ignored this aspect of the poetry in the Subcontinent and made attempts to heterosexualize the work of some major poets. One such poet is Mir Taqi Mir who is considered by many as one of the greatest Urdu poets to have ever lived. A major chunk of Mir's poetry is addressed to men and he is often seen idolizing the beauty of young boys.

These pert smooth-faced boys of the city,
What cruelty they inflict on young men.

In another couplet he says,

If not him, there is his brother
Mir, are there any restrictions in love?

Another renowned mystic poet of the region Amir Khusro was even more vocal in expressing his love and desire for his beloved Nizamuddin.

Khusro has given himself to Nizam
You made me your bride when our eyes met

On another occasion, when describing the good looks of the youth of Delhi, he said;

Because of these pure Hindu boys.
Tied up in their locks,
Khusro is like a dog with a collar.

Then there is the tale of the great love between Shah Hussayn and Madho Lal who are now without fail always mentioned as a single person Madho Lal Hussayn. The two in their life managed to be together despite many obstacles. Madho was a Hindu youth from a Brahman family who at one point was ostracized by his family for associating with Hussayn and his friends. But the two never parted and his affair with Madho though not always appreciated or accepted, never jeopardized Hussayn's standing as a Sufi mystic and saint in society.

O Madho! I have been greatly defamed!
After drinking last night from my cup of sorrows,
I have wandered from morning till evening.
What can I say that I had drunk of?
People say it was the forbidden wine!

In short, there is strong historical evidence from the Subcontinent to show that same sex relationships were not a foreign import. This should also help youth of today with homoerotic inclinations realize that people of this region were used to the presence of gender non-conforming people in their lives. The society was much more tolerant and accepting of homosexuals and in certain situations such associations were appreciated and celebrated. Without fully accepting diversity in society and encouraging each member to realize his/her full potential we cannot build a society which is more tolerant, better informed and less conflict ridden. Being emotionally, romantically or sexually inclined towards someone of your own sex should not be considered a psychological disorder as it does not stop anyone from being a successful member of the society.
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1. http://www.nytimes.com/2010/08/09/opinion/09douthat.html?hp&_r=0
2. J.Matini, "Ayaz" in Ehsaan Yarshater, ed., Encyclopedia Iranica (London: Routledge & Kegan Paul, 1989), 133-34
3. http://en.wikipedia.org/wiki/Prostitution_in_India
4. C. M. Naim, “The Theme of Homosexual (Pederastic) Love in Pre-Modern Urdu Poetry,”
5. Z.A.Abbasi, ed., Kulliyat-i Mir, vol. 1 , (12810)
6. Z.A.Abbasi, ed., Kulliyat-i Mir, vol. 1 , (12446)
7. Z.Ansari, Khusrau ka Zahni Safar, (123)
8. http://en.wikipedia.org/wiki/Shah_Hussain