Book Review

“When you read this, you will still remain you. Laxmi is not just in this book; she is much more than what is there between two covers.” –  These intriguing words displayed on the front cover of the book inspire readers to reflect upon their inner selves and contemplate their true identities and sense of belonging. This autobiography, titled “Me Hijra Me Laxmi,” serves as a testament to the life journey of Laxminarayan Tripathi, who endured countless hardships due to her identity crisis. Nonetheless, she ultimately made the courageous decision to embrace her true self and live a life of dignity as Laxmi. In this autobiographical work, Laxmi emerges as a powerful voice for those who have been silenced and spearheads the movement to safeguard the rights of the Hijra community. Laxmi triumphs in establishing her identity as a third gender by persistently resisting dominant societal norms.

Judith Butler stated in her views on gender and sexuality that “gender is not something that one is; it is something one does, an act, a doing, rather than a being”(Butler, 1990 &1999).Laxmi, who was born into a high-caste Brahmin household as a male, perceived that her mannerisms and body language exhibited femininity. She struggled to identify the underlying reasons behind her emotions. Throughout her early years, she experienced a profound sense of being a woman confined within a male body. Laxmi states, “But what I’ve never had is the innocence that makes a child what it is.” (1)Laxmi experienced deep trauma from sexual assault in her early childhood. Due to her tender age, she lacked the comprehension to fully grasp the nature of the offense inflicted upon her, yet she vividly endured the excruciating anguish of being violated. Experiencing repeated violations, Laxmi recognized that passivity would ultimately erode her well-being. Consequently, she boldly raised her voice against the injustices inflicted on her. She came to the conclusion that she would never act against her will or compromise her values. This initial act marked her determination to take a stand for herself and defy the prevailing stereotypes that perpetuate the legitimization of gender identity norms.

As the firstborn heir of the household, Laxmi bore the responsibility to assume the position of patriarch within the family. Laxmi was aware that meeting such expectations would prove unattainable and instead solely result in bringing disgrace upon her family. Laxmi experienced a sense of not belonging within the confines of a traditional society that rigidly adhered to fixed gender roles. In such a society, deviating from these norms was viewed as ‘abnormal’. Laxmi found herself drawn to individuals of the male gender as opposed to females. Nevertheless, she perceived herself as distinct from the gay community, yearning instead to be acknowledged as a woman. However, her unfortunate circumstance was that she was biologically male. Consequently, she found herself trapped within her own body, yearning for liberation from the confines imposed by societal norms. This insatiable desire to be recognized as a woman led her to repeatedly question her own identity.

Laxmi stated, “I decided to become a Hijra”(40).By these lines, it is evident that Laxmi has attained a sense of self-awareness and has embraced her newfound identity as a ‘Hijra’. The Hijra community possesses its own distinct culture, rituals and holds the distinction of being the oldest transgender community in India. Within this community, individuals live together as a familial unit, led by a respected elder referred to as the ‘Guru’. This Guru then takes on a group of disciples, or ‘Chelas’, treating them as her own daughters.

It is important to note that Hijras have been subjected to societal stigma and are often viewed as aliens or even criminals. People generally do not sympathize with Hijras, but they find themselves compelled to provide money as they consider them a ‘nuisance’, hoping to swiftly distance themselves from their presence. When an individual is born as a Hijra, their own family disowns them, society purposefully overlooks them, and they are subjected to contemptuous attitudes and ridicule from others. To exist in a cutthroat world as a Hijra, one resorts to clapping loudly in order to gain attention and visibility.

Laxmi has been actively involved in raising awareness about HIV/AIDS and promoting safe sex among transgender individuals at numerous national and international conferences of great significance. She has played a crucial role in pioneering the Indian Third Gender Movement and was at the forefront of taking the case to the Supreme Court of India to establish legal recognition for the third gender category. Laxmi’s presence challenges societal taboos and stereotypes, serving as a beacon of light for the Hijra community. Following a long and arduous struggle, on April 15, 2014, India’s Supreme Court delivered a groundbreaking judgment emphasizing that the recognition of transgender individuals as the third gender is not a matter of social or medical concern but a matter of basic human rights. However, it is imperative for society to transcend its narrow-minded attitudes and proactively integrate the Hijra community into the mainstream, where their voices can be heard and they can exercise their right to education and choose their profession freely. Laxmi defied societal norms and actively confronted them, assuming the role of a Hijra by her own volition. However, her identity extends beyond this category. She is a symbol  of power that resides within each person who deviates from society’s expectations. Laxmi personifies a beacon of advocacy for marginalized individuals who face suppression and discrimination as they embrace their true selves. Laxmi serves as an  advocate illustrating the essential point to society: Hijras are  human beings who deserve love and acceptance from the community. Laxmi symbolizes a beacon of hope for the Hijra community, which has long been stigmatized as individuals destined for a life of ridicule, in hopes that the world will ultimately applaud their existence. Serving as a social worker, she successfully advocated for societal acceptance of Hijras as humans deserving of a life lived with respect and dignity.

Reference

Butler, Judith (1990; Anniversary edition 1999) Gender Trouble: Feminism and the Subversion of Identity, New York: Routledge.

Book: Me Hijra Me Laxmi

Author- Laxminarayan Tripathi

Translated By-R Raj Rao and PG Joshi

Published By – Oxford University Press

Publication Date. 1^st March 2015

Length –  260 pages       Price- Rs.544

Queen Chattopadhyay

Intern, Asia in Global Affairs