Abstract
The period between 1550 and 1800 witnessed the beginning of a collision of cultures in South Asia perhaps greater than the Himalayas themselves.1 The process of Islamic conquest of Hindu lands had begun centuries before, and in the early sixteenth century the Portuguese established a ‘maritime empire’ in the Indian Ocean that ignited a long, confrontational process of European colonization.2 In 1526, the Mongol dynast Babur defeated the Sultan of Delhi and established the Mughal Empire.3 By the death of the Sultan Aurangzeb in 1707, Mughal rule reached its zenith after the conquest of southern India, but not without intense Hindu/Muslim struggle.4 Early Mughal rulers, unlike Aurangzeb and later British colonials, largely tolerated the Hindu culture they encountered in South Asia, particularly with regard to gender variance and eroticism. Homoerotic poetry and artwork appear to have flourished in the Mughal period; even prescriptive Sanskrit sexual literature was translated into Persian for the subcontinent’s new rulers’ erudition and enjoyment. Mughal invaders have been called ‘hedonistic’ by James Saslow — their artwork, poetry, and even translated sex manuals celebrated human sexuality.5
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Notes
South Asia is used to refer to the modern countries of Bangladesh, India, Nepal, Pakistan, and Sri Lanka. Ruth Vanita also notes cultural continuity between Pakistan and Afghanistan. Preface’, Same-Sex Love in India: Readings from Literature and History, ed. Ruth Vanita and Saleem Kidwai (New York: St. Martin’s Press, 2000), xv. I would like to thank Randolph Trumbach, Michael O’Rourke, and Katherine O’Donnell for generous help with this article; Ruth Vanita for insights into South Asian history shared over coffee and by e-mail; Serena Nanda and Michael Sweet for generously sharing bibliographic information. None of these scholars is responsible for any inaccuracies in this article.
John F. Richards, The New Cambridge History of India, vol. 1 part 5, The Mughal Empire (Cambridge: Cambridge University Press, 1993), 5.
Richards, The Mughal Empire, 8. He was a descendant of Timur, who was said to be a descendant of Ghenghiz Khan, and hence the dynasty was called Mughal (Mongol). John Keay, India: A History (New York: Grove Press, 2000), 290.
James Saslow, Pictures and Passions: A History of Homosexuality in the Visual Arts (New York: Viking Press, 1999), 149.
Sweet and Zwilling disagree with historians who create a ‘romantically affirmative view of a special spiritual or social role for third-gender people.’ Leonard Zwilling and Michael J. Sweet, ‘The Evolution of Third-Sex Constructs in Ancient India: A Study in Ambiguity’, in Inverted Identities: The Interplay of Gender, Religion, and Politics in India, ed. Julia Leslie and Mary McGee (Delhi: Oxford University Press, 2000), 124.
On the growth of homophobia in colonial and postcolonial India see Ruth Vanita, ‘Introduction’, Queeringlndia: Same-Sex Love and Eroticism in Indian Culture and Society, ed. Ruth Vanita (New York: Routledge, 2002), 3ff., with refs.
Kidwai, ‘Introduction: Medieval Materials in the Perso-Urdu Tradition’, in Same-Sex Love, 111.
Babur-Narnah: The Memoirs, trans. Annette Susannah Beveridge (London: Luzac & Co., 1921), I:120.
See Louis Crompton, ‘Male Love and Islamic Law in Arab Spain’, in Islamic Homosexualities: Culture, History, and Literature, ed. Stephen O. Murray and Will Roscoe (New York: New York University Press, 1997), 142–57, esp. 144.
Tariq Rahman, ‘Boy-Love in the Urdu Ghazal’, Annual of Urdu Studies 7 (1990): 4.
C.M. Naim, ‘The Theme of Homosexual (Pederastic) Love in Pre-Modern Urdu Poetry’, in Studies in Urdu Gazal and Prose Fiction , ed. Umar Memon (Madison: University of Wisconsin Press, 1979), 122–3.
Scott Kugle, ‘Sultan Mahmud’s Makeover: Colonial Homophobia and the Persian-Urdu Literary Tradition’, in Queeringlndia, 35.
Lawrence Cohen, ‘The Pleasures of Castration: The Postopesative Status of Hijras, Thankas and Academics,’ in Sexual Nature, Sexual Culture (Chicago: The University of Chicago Press, 1995), 281.
Kidwai, trans. and Vanita, versification, ’ “Abru”: Advice to a Beloved (Urdu)’, in Same-Sex Love, 166.
Richard Burton, Sindh, and The Races that Inhabit the Valley of the Indus, with Notices of Topography and History of the Province (London: W.H. Allen &Co., 1851), 284.
Niccolao Manucci, Memoirs of the Mogul Court, ed. Michael Edwardes, trans. William Irvine (1907; reprint, London: Folio Society, 1957), 36.
Daniel J. Ehnbom, Indian Miniatures: The Ehrenfeld Collection (New York: Hudson Hills Press, 1985), 205 (no. 99), 207 (no.101), 209 (no. 102), and 236 (no. 117).
See Susan Stronge, Painting for the Mughal Emperor (London: V&A Publications, 2002), passim. For example, the sons of the Emperor Shah Jahan are depicted wearing pearls, 155 (no. 117).
On hierarchical masculinities, see R.W. Connell, Masculinities (Cambridge: Polity Press, 1995), 76ff.
Vanita, ‘Preface’, Same-Sex Love, xx—xxi. Vanita, ‘Introduction’, Queering India, 1 ff.
Homoerotic portraits of women of similar ages touching one another have been published in various works, including Daniel J. Ehnbom, Indian Miniatures: The Ehrenfeld Collection (New York: Hudson Hills Press, 1985); no. 33; Alex Comfort, trans., The Illustrated Koka Shastra: Being the Ratirahasya ofKokkaka and other Medieval Writings on Love (London: Mitchell Beazley, 1997), 41; Giti Thadani, Sakhiyani: Lesbian Desire in Ancient and Modern India (London: Cassell, 1996), plates betw. 52–3, esp. last plate.
Michael Sweet, ‘Eunuchs, Lesbians, and Other Mythical Beasts, Queering and Dequeering the Kama Sutra’, in Queeringlndia, 78.
Carolyn Dinshaw, ‘Getting Medieval: Pulp Fiction, Gawain, Foucault’, in The Book and the Body, ed. Dolores Warwick Frese and Katherine O’BrienO’Keeffe (Notre Dame, Ind.: University of Notre Dame Press, 1997), 153–4, with refs. See also Carolyn Dinshaw, Getting Medieval: Sexualities and Communities, Pre- and Postmodern (Durham, NC: Duke University Press, 1999), 192–205 esp. 204.
Richard Burton, ‘Terminal Essay’, in A Plain and Literal Translation of the Arabian Nights, or The Book of the Thousand Nights and a Night, (London: Printed by the Burton Club for Private Subscribers Only, 1886), 10:237.
Milo Cleveland Beach, Early Mughal Painting (Cambridge: Harvard University Press, 1987), 39, 44, 46 no. 30.
See Scott Kugle, trans. and comm., ‘Haqiqat al-Fuqara: Poetic Biography of “Madho Lal” Hussayn (Persian)’, in Same-Sex Love, 145–56.
Scott Kugle, trans. and comm., ‘The Mirror of Secrets: “Akhi” Jamshed Rajgiri (Persian)’, in Same-Sex Love, 136–9.
Indrani Chatterjee, ‘Alienation, Intimacy, and Gender: Problems for a History of Love in South Asia’, in Queering India, 62, 72–3.
Ghalib: 1797–1869, trans. and ed. Ralph Russell and Khurshidul Islam (Cambridge: Harvard University Press, 1969), 254.
Devdutt Pattanaik, The Man Who Was a Woman and Other Queer Tales (New York: Harrington Park Press, 2002), 15.
On pre-Islamic texts which discuss boy prostitutes, see Vanita, ‘Introduction: Ancient Indian Materials’, in Same-Sex Love, 27–8. On mutual embracing/oral sex between male citizens mentioned in the Kama Sutra, see Michael Sweet, ‘Eunuchs, Lesbians, and Other Mythical Beasts’, 80.
Serena Nanda, Neither Man nor Woman: The Hijras of India 2nd edn (1990; Belmont, CA: Wadsworth Publishing Co., 1999), 13–23.
Sebastien Manrique, Travels of Fray Sebastien Manrique 1629–1643, trans. C. Eckford and H. Hosten (1927; reprint, Nendeln, Lictenstein: Kraus Reprint, 1967), II: 240.
James Forbes, Oriental Memoirs: A Narrative of Seventeen Years Residence inIndia (London: Richard Bentley, 1834), I: 359. The Marathas were Hindus who rebelled against the Mughal empire and were successful in creating independent Hindu states in central India prior to British absorption of their lands. Keay, India, 331ff.
Lawrence Preston, ‘The Right to Exist: Eunuchs and the State in NineteenthCentury India’, Modem Asian Studies 21:2 (1987): 373.
While some modern-day hijras come from ‘scheduled’ (previously called untouchable) castes, those interviewed by Serena Nanda were from low or middle caste backgrounds. All renounce the caste system and it’s rigidity regarding intercaste dining. See Nanda, Neither Man nor Woman, 42, with refs.
From the diary of Charles Napier, quoted by Fawn Brody, The Devil Drives: A Life of Sir Richard Burton (London: Eyre & Spottiswoode Ltd, 1967), 66.
Saslow, Pictures and Passions, 126 Fig 4.1.
Kokkoka, The Illustrated Koka Shastra: being the Retirahasya of Kokkaka and other Medieval Writings on Love, trans. by Alex Comfort, preface by W.G. Archer (2°d edn, London: Mitchell Beazley, 1997), 101.
Vanita, ‘Vatsyayana’s Kamasutra’, in Same-Sex Love, 50. See 48–50 for further explanation. Vanita does note that Danielou incorrectly translates the term svairini as ‘lesbian,’ however, because the identity of the svairini is based upon a preference for taking an active role in sex.
The Holy Qur’an: Text Translation and Commentary, trans. and ed. A.Yusuf Ali, rev. edn (Brentwood, MD: Amana, 1989), I:189 no. 523.
For more on this subject, see Walter Penrose, ‘Hidden in History: Female Homoeroticism and Women of a “Third Nature” in the South Asian Past’, Journal of the History of Sexuality 10:1 (2001), 3–39, esp. 29.
Michael Sweet and Leonard Zwilling translate narisandha and similar terms as ‘masculine lesbian female’, ‘The First Medicalization: The taxonomy and Etiology of Queerness in Classical Indian Medicine’, Journal of the History of Sexuality 3:4 (April 1993), 593, 597. See also Thadani, Sakhiyani, 58–9.
Francois Bernier, Travels in the Mogul Empire AD 1656–1668, trans. and annotated by Archibald Constable on the basis of Irving Brock’s version (2°a edn, Delhi: Low Price Publications, 1989), 122–3; 372.
Willam Knighton, The Private Life of an Eastern King. Together with Elihu Jan’s Story, or The Private Life of an Eastern Queen. (1855; reprint, New York: Redfield 1921), 132. See Penrose, ‘Hidden in History’, 28–30, with refs and further discussion.
W. G. Osborne, The Court and Camp of Runjeet Sing (1840; reprint, Delhi: Heritage Publishers, 1973), 96.
QueeringIndia.
Carolyn Dinshaw, ‘Got Medieval’, Journal of the History of Sexuality 10:2 (2001), 202–12, esp. 203–4. See further Dinshaw, GettingMedieval, 136–40.
Michel Foucault, The History of Sexuality, vol.1, An Introduction, trans. by Robert Hurley (1978; reprint, New York: Vintage Books, 1990), 94.
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Penrose, W. (2006). Colliding Cultures: Masculinity and Homoeroticism in Mughal and Early Colonial South Asia. In: O’Donnell, K., O’Rourke, M. (eds) Queer Masculinities, 1550–1800. Palgrave Macmillan, London. https://doi.org/10.1057/9780230524156_9
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