Introduction:
In today's world, there has been a shift towards newer lifestyles and identities. The LGBTQ+ community is considered a Western concept and a product of recent social trends. The colonial norms introduced new ideologies that influenced various aspects, including sociological, political, cultural, and even geographical changes. Queer representation and identity were socially normalized before the colonial laws attempted to abolish them through rules and limitations. This led to the erasure of the queer history.
This article examines the history of queer communities worldwide, where the colonial system not only dismantled existing cultures but also became an integral part of their broader cultural systems. In the past, the queer communities were portrayed through various means, which are part of the sources available today. Their identity can be traced back from the books, sculpture, and their role in society, where they were often celebrated instead of getting stigmatized.
Case Study:
Philippines -
Women were highly respected for their healing abilities and spiritual powers. Babaylans weren't strictly chosen from a specific gender. They were male and even intersex individuals who did their role as Babaylan. Babalyan still played an important role, especially during rituals, as they were considered individuals with balanced masculine and feminine energy. They specialized in using herbs and were able to connect with spiritual beings from another world.
Lakapati is the deity of fertility and agriculture, who is worshipped for regulating the agricultural cycle and promoting crop growth. Their identity was represented as an intersex individual who included male and female genitalia. This was viewed as the symbol of balance in the world. The masculine and feminine energies were both considered crucial for growth and balance in the world.
During Spanish colonization, the Latin alphabet was replacing the pre-existing Filipino script, which did not categorize individuals by gender. For example, Kami used for we/us, Sila used for they/them, tayo used for we, and kayo used for you ( in plural form).
India :
LGBTQ+ has been a part of Indian culture and stories for many centuries. In the epic Mahabharat, there have been various versions of Shikhandi, who was depicted as a princess brought up as a son. On the other hand, in a few stories, it was mentioned that the doctors and astrologers were unable to guess the child's gender. What remains constant is that they were considered as one of the greatest warriors who had interchanged their gender with a Yaksha ( nature spirit ) to transform into a man completely.
The representation of same- *** relationships has been mentioned in ancient texts. The Rigveda mentions a proverb, Vikriti Evam Prakriti, which roughly translates to the idea that what appears unnatural is also natural. Swarinis, who were referred to as lesbian partners, were often shown in such texts as having their own families and even having kids together. In temples like Khajuraho and the Konark Sun Temple, the representation of same-gender relationships through the etched artwork and sculptures is one of the sources that gives insight into such relationships during ancient times.
During the medieval period, homosexuality was seen among various Mughal nobles. Baburnama mentions the romantic encounter of Emperor Babur with Baburi Andizani in the Uzbekistani city of Khujand. The ****** known as Khwajasaras played a vital role in the Mughal courts. Under Akbar's rule, their role and position rose, equivalent to that of a governor of a province.
Polynesia :
Aikāne was a term that was used for same-*** relationships. One of the mythological stories is about a mortal woman named Hōpoe and a goddess, Hi'iaka. Their story was popular, and they were known for the fact that Hōpoe taught Hula dance to Hi'iaka, and they created lei of lehua blossoms.
Māhū are distinctively known as the third gender. They were respected and considered spiritual beings who embodied both feminine and masculine energies, serving as caretakers and healers within the society.
Raerae was a relatively new term introduced during the 1960s in French Polynesia. The main difference between Māhū and Raerae lies in their identity and gender roles, which were significantly influenced by the relocation of the French Nuclear Testing program. Changes in work, trade, and outside influences prompted many Māhū to adopt softer styles that people now associate with femininity and attraction.
Mexico and Chile:
Xōchipilli was the Aztec god of flowers, love, art, and fertility. His name translated to the Flower Prince. Most of his devotees were gay men or the Muxe who prayed for healing and health.
Muxe is the third gender that is widely celebrated in Oaxaca. Their existence was known and can be traced back to that time when their identity was considered an integral part of their culture and traditions. Their identity isn't limited to their ****** identity but rather their individualistic and spiritual identity.
The shamans, healers from Southern Chile known as Machi, are regarded as individuals who are profoundly spiritual and play a crucial role in maintaining balance within the Mapuche cosmos. Unlike the Western concept of lgbtq identity, their *** is not assigned at their birth, as their identity is represented through their spirituality. The fluidity enables them to interact with the otherworldly realm.
Influence of Colonialism on Identities :
Before the European intervention that was influenced by religion and their idea of ********* various indigenous regions had a pre-existing understanding of gender fluidity, same- *** relationships, and intersex communities. The religious and sociological ideology of the West considered identity as a part of their biological ***, which contrasted with the former concept of self. It was mainly viewed as a spiritual understanding of oneself. When the Christian missionaries came in power, they started transforming the cultural and societal framework of the queer identities and understandings. While heterosexuality was considered as natural and normative, queer identities on the other hand were regarded as a sin and immoral. As a result, various laws were passed to limit their identities and roles within society. The Spanish colonies in the Philippines, the French in the Polynesian islands, and the British in India were a few of the examples that condemned same *** relationships or fluid identities, with the impact of Section 377 of the Indian Penal Code, which was enacted in 1861in India. In many cases, like the Babaylan, they were persecuted. The māhū were restricted to their existing process of passing on their culture through storytelling and dancing.
Conclusion :
Many pre-colonial cultures treated queer individuals as ordinary and often revered, weaving their lives into everyday tasks and public rituals. When colonizers arrived, harsh laws and strict faiths shoved everyone into narrow man-woman boxes and almost erased that wisdom. Today, as young descendants reclaim old traditions, they see that queerness never vanished; it quietly endured and still belongs to the bigger story of being human.
