Kama Sutra Research Articles

Un-Tainting Ars Erotica: The Orient’s Perspective

This study examines the evolution of the Kama Sutra within the context of Hinduism and its subsequent misrepresentation through colonial interpretations, particularly focusing on the impact of Western scholar Sir Richard Francis Burton. Within Hinduism, the concept of Purusarthas encapsulates the foundational pursuits of human existence: Dharma, Artha, Kama, and Moksha. While Dharma, Artha, and Moksha have historically held elevated positions, Kama's significance has been marginalized over time. Originally an autonomous pillar akin to the other three, Kama underwent censorship and degradation, notably evidenced in the Manu Shastra, attributing its decline to a deviation from righteous living. The translation of the Kama Sutra into English by Burton in the 19th century propelled its misinterpretation globally, transforming it from a comprehensive guide celebrating love and fulfilment to a sensationalized sex manual. This shift obscured the text's spiritual essence and cultural context, perpetuating Orientalist stereotypes and reinforcing Western sexual fantasies. Burton's translation, influenced by colonial agendas, not only erased the agency of women but also distorted the original intentions of the text, presenting a skewed narrative that catered to Victorian ideals and patriarchal norms. This paper examines the translation, portrayal through the lens of Orientalism, and the intricate gender dynamics the Kama Sutra embodies. Employing critical frameworks of translation theory, feminist analysis, and postcolonial perspectives, this study reveals how the Kama Sutra, as a historical and sexual text, underwent transformation under the influence of Western cultural impositions. Through the prism of translation theory, the paper unravels the colonial lens shaping the Western interpretation, thereby altering the original text to fit Eurocentric ideals. The feminist analysis exposes the erasure of female agency within the text, reinforcing patriarchal norms rather than liberating women. This analysis engages post-colonial theories, notably Edward Said's Orientalism, to illuminate the intricate power dynamics entrenched in the colonial interaction. It exposes how the Western perspective imposed its cultural prism upon Eastern texts, perpetuating a dichotomy between the Occident and the Orient. This division rendered the East a subject of both fascination and apprehension, leading to a reductive depiction that obscured the multifaceted and nuanced tapestry of Eastern cultures. Additionally, the paper integrates feminist and post-colonial theories to comprehensively investigate the profound impact of this representation.

(355) Harnessing the Power of Tantric Practices: A Revolutionary Path to Enhanced Sexual Well-being and Transformation

Abstract Introduction The integration of holistic practices into sexual medicine has garnered substantial attention in recent years. This proposal specifically focuses on tantra, an innovative approach that emphasizes mindfulness, energy cultivation, and connection. Through a qualitative study involving six individuals, this article aims to examine the transformative impact of tantra on sexual well-being, encompassing the reduction of anxiety, the cultivation of meaningful relationships, and the enhancement of overall sexual health. While tantra is often misunderstood or conflated with the Kama Sutra, its potential as a therapeutic healing modality remains largely unexplored in scientific research. Thus, this introduction underscores the significance of investigating the impact of tantra exercises on individuals, including the psychological and physiological changes that may arise from engaging in such practices. Objective The objective of this qualitative study is to scientifically investigate the impact of tantra exercises on individuals and explore the therapeutic benefits. By interviewing six experienced tantra educators and practitioners, the study aims to gain insights into the outcomes of tantra practices and their potential as a therapeutic treatment model. Methods The study utilized qualitative research methods, specifically interviews with six experienced tantra educators and practitioners. The participants were selected based on their expertise and experiences in tantra practices. The interviews provided a rich source of data to explore the psychological and physiological changes reported by individuals engaged in tantra practices. Results The main findings of the study indicate that tantra practices have several therapeutic benefits. Participants reported reduced anxiety and depression, heightened relaxation, improved emotional regulation, deepened intimacy and connection, and increased pleasure and awareness. These outcomes demonstrate the potential of tantra as an effective therapeutic intervention. Conclusions Based on the findings, this research concludes that tantra practices are indeed beneficial and can serve as an effective therapeutic treatment model. The study highlights the need for further research with larger sample sizes and a combination of quantitative and qualitative methodologies to expand upon these initial findings. Longitudinal studies and the measurement of neurological and bodily changes are recommended to gain a deeper understanding of the long-term effects of tantra practices. Moreover, integrating tantra practices into daily life and examining their impact on various aspects of well-being are suggested areas for future investigations. The study's implications suggest that tantra mindfulness is an effective therapeutic practice for emotional regulation and the reduction of anxiety, depression, and life stress. Tantra has the potential to address a wide range of challenges faced by individuals and couples, including healing sexual trauma, enhancing intimacy, improving communication and connection, and promoting emotional and physical well-being. Ultimately, tantra offers an ancient wisdom that remains relevant in modern society and has the potential to contribute to a healthier, happier, and more interconnected world. Disclosure No.

Kama Sutra, a Pandora’s Box of Evils

This paper shows that Kama Sutra, the oldest living literature on sex, love an relationship has a flawed core concept that is neither holistic, moral or uplifting nor balanced and harmonious to human nature. It has some positives in speaking about the truth but it is patchy as most of the verses speak about satisfying a human desire with “just do it” philosophy rather than control your lust to seek pleasure but not at the cost of sacrificing your values. When this Pandora’s box is open it will do more harm than good to society as the fundamental foundation is weak and verses speak from ignorance of real knowledge.

Visual Sculpture of Erotic and Sexual Acts of Khajuraho Temples

As such, there is no dearth of temples in India and every temple has some different characteristics attached to them. Some are known for their special rituals, some are known for the creation of temples, some are known for the mythology associated with them, and others for something special in those temples. Similarly, if you see such idols made in many temples here, where sexuality is being displayed, then it will not be surprising. These are also part of those temples. There are many ancient temples in India in which many erotic idols are displayed in stones. Some people see it from a progressive point of view, some sexuality, some people even consider it rude. It is true that these carvings are very bold, incorporating many ancient ideologies which have seen sex as a way to reach the 'spirituality of spirituality'. Most of these temples follow the tradition of Tantric learning, according to which sensual pleasure acts as a divine energy and it forms the spiritual path to reach God. If you have ever inspected such a temple, you will see that such idols are only on the outer walls of the temple. According to some researchers, these mean that any man should put an end to all his lustful desires before entering the temple and he can only do so when he has experienced it. There is no doubt that these idols, these signs have that charm! Khajuraho Temple Chandravarman chose Khajuraho to build such temples. Making it his capital, he performed a huge yagna of 85 altars here. Later 85 temples were built in place of these altars, which were continued by the kings of the Chandel dynasty. Today, out of 85, there are only 22 temples left. The period of creation came to an end with the departure of the Chandelas from Khajuraho in the 14th century. The Khajuraho temple is primarily known as a temple in India that has carved many erotic sculptures, meaning that the temples of Khajuraho bear their erotic idols. Are most famous for According to some researchers, the concepts of Kama Sutra are depicted by these idols, and according to some researchers, it is a tradition to practice Tantric learning by sexual behavior. Like the Kamasutra, the temples of Khajuraho are also world famous, as many of the captivating and seductive sculptures in their outer walls depict various postures of Kamakriya. Kamasutra has studied and analyzed kamabhakna and kamkala from the point of view of a scientist, and its basic feelings have been depicted in Khajuraho.

Tantra with a Twist: application of an ancient spiritual practice for modern relational communication

The practice of Tantra is believed to have started in the middle of the first millennium CE [common or current era] in what is now India. What we know of Tantra today has been primarily preserved through the works of the Kama Sutra and the Ananga Ranga. It was not until the 1960s, however, that Tantric practices became more well known in Western societies, and have become increasingly popular since. What is troubling about the predominant Westernization of Tantra is that it has frequently taken on a form of appropriation rather than application from a positionality of cultural genuineness or humility. For instance, much of the aim of Tantric practices in Eastern cultural contexts has focused on spiritual growth, however, in Western contexts the focus has been more on sexual improvement. This kind of misunderstanding ends up minimizing the powerful part that Tantra can play in people’s relational lives. Despite the value placed upon Tantra by practitioners and professionals alike, there is very little scholarly literature supporting its use, and there have been few updates to the understanding of Tantra since the waves of Westernization that have previously occurred. To address these identified gaps, the author, who has been studying Tantra-informed practices and hosting related workshops nationally and internationally for over five years, will discuss Tantric-informed practices through an informed position, including: the scholarly-based brief history of Tantra, Westernization and related waves of Tantra, a reflection on ideas of appropriation versus application, describing and discussing modern applications of Tantra that are rooted in the original intention of connection, integration, and relational communication, including an overview of the techniques and strategies shared in the author’s workshops, as well as how such practices can be modified and applied for informed use in the practicing of sex therapy.

FR01-11 KIDNEYS IN THE KITCHEN, TESTES AT THE TABLE: ANCIENT AND MODERN GENITOURINARY DELICACIES

You have accessJournal of UrologyHistory of Urology Forum I (FR01)1 Apr 2020FR01-11 KIDNEYS IN THE KITCHEN, TESTES AT THE TABLE: ANCIENT AND MODERN GENITOURINARY DELICACIES Alexandra L. Tabakin*, Arnav Srivastava, and Ephrem O. Olweny Alexandra L. Tabakin*Alexandra L. Tabakin* More articles by this author , Arnav SrivastavaArnav Srivastava More articles by this author , and Ephrem O. OlwenyEphrem O. Olweny More articles by this author View All Author Informationhttps://doi.org/10.1097/JU.0000000000000850.011AboutPDF ToolsAdd to favoritesDownload CitationsTrack CitationsPermissionsReprints ShareFacebookLinked InTwitterEmail Abstract INTRODUCTION AND OBJECTIVE: People have eaten genitourinary offal, or non-muscle meat, since biblical times. We present a brief history of the use of kidneys and testes as food in both ancient and contemporary culture. METHODS: Literature review of primary and secondary sources regarding consumption of kidneys and testes was performed. RESULTS: Usage of kidneys as food was first described in Deuteronomy 32:14 when the Lord fed Jacob “fat of kidneys of wheat”. Centuries later, ancient Greek physician Galen (130-200 AD) described kidneys as fattening and indigestible. He commented that most testes are “difficult to digest;” however, those of a young pig or rooster are “very pleasant and give the body excellent nourishment”. Succeeding Greek physician Oribasius, as well as Byzantine physicians Aetius of Amida and Paulus Aeginita, documented similar opinions in their manuscripts. In 8th century Greece, Olympic athletes ate raw testes to gain muscle and strength in preparation for competitions. In ancient India, Vātsyāyana, in his text Kama Sutra, recommended eating goat or ram testicle mixed with milk and sugar to boost libido. The idea that eating testes may improve strength, libido, and potency still persists in some regions. In China, testes served with penises, are purported to improve impotence if eaten regularly. In American agriculture, harvesting the testes of young lambs, calves, and turkeys has become a yearly spring tradition in many rural areas, as it is custom to not let any part of the animal go to waste. Annual “testicle festivals” are held throughout the United States where attendees eat various animal testes including renowned “Rocky Mountain Oysters”, deep fried and breaded bull testes. Kidneys, regarded for high B12 and iron content, were first incorporated into the American diet in the early 1940s after a meat shortage resulted from shipping meats overseas to troops fighting World War II. Americans incorporated offal into their diets, the consumption of which rose by 50% by 1955. Kidney meat consumption in the US has since declined but is still used commonly in Asia and Europe in stews and “steak and kidney pie”. Moreover, some integrative medicine practitioners recommend glandular orchic tablets and grass-fed beef kidney tablets, pill preparations of animal testes and kidneys, respectively, for low libido and improving kidney health. CONCLUSIONS: Many cultures revere kidney and testis meat as a delicacy. The perceived health benefits of these organ meats continue to influence people today. Source of Funding: None © 2020 by American Urological Association Education and Research, Inc.FiguresReferencesRelatedDetails Volume 203Issue Supplement 4April 2020Page: e287-e288 Advertisement Copyright & Permissions© 2020 by American Urological Association Education and Research, Inc.MetricsAuthor Information Alexandra L. Tabakin* More articles by this author Arnav Srivastava More articles by this author Ephrem O. Olweny More articles by this author Expand All Advertisement PDF downloadLoading ...

Has the Kama Sutra Not Made a Difference? Making Psychologists in India Explore Sexual Functioning and Master Sex Therapy

There is no dearth of web-based scientific information on sexuality and related matters, and it is shared in private social groups. Yet there appears to be a resistance on the part of psychologists in India in exploring the sexual functioning of clients. This article explores the possible reasons for the neglect that prevails and the consequences. Since, psychologists who are qualified in helping avoid addressing the sexual concerns of the people, it leads to widespread “malpractice” by the quacks. Neglect in identifying the underlying sexual problems that are manifested as various somatoform disorders and other medically unexplainable symptoms leads to emotional distress of the clients and increases the health costs. Hesitation and the “taboo” of the psychologists hinder the therapeutic contact between the therapists and the clients and, hence, people do not disclose their sexual concerns and problems. Personal discomfort of psychology trainees due to “unfinished business,” inadequate input on the role of sexual functioning and the inadequate exposure to people with sexual concerns may have contributed to this impasse. Supervised training of upcoming psychologists would help improve the quality of sexual life of people of all ages and prevent children and adolescents from sexual abuse. The need for using the ancient Indian masterpiece of sexual science, Kama Sutra, in getting over the taboo is also recommended.

The Ratirahasya—Kukkoka: Secrets of Love

The literary treatises on sexuality have existed in India for a long time and the most important work so far is Vatsyayana’s Kama Sutra. Kukkoka also contributed to this area, but much later in the twelfth century ce. His work had been translated by the Tamil king-poet Ativira Rama Pandian of the sixteenth century ce—some excerpts from which have been described in this article.

Complications of penile self-injections: investigation of 680 patients with complications following penile self-injections with mineral oil

ObjectivePenile implants and injection of foreign materials have been described in texts like Kama Sutra for more than 1500 years, and are still being practiced around the world. The extent of this practice is unknown, and the documentation available today only scratches the surface. This study investigates and documents the complications after penile self-injections at the Mae Tao Clinic. To our knowledge, this study represents the largest series of patients representing complications to penile self-injections.Study designRetrospective study.MethodsWe investigated data on 680 patients admitted with penile self-injections during a 5-year period. Data were studied for general patient data, symptoms, time of injection, and treatment.ResultsAge at admittance ranged from 17 to 68 with a mean age of 32 years. Time between injection and presentation was registered with a mean of 36.7 months, over half presented with complications within 1 year. Most frequent complications were penile pain (84%), swelling (82.5%), induration (42.9%), purulent secretion (21.8%), and ulceration (12.8%). Of the 680 patients, 507 (74.6%) underwent surgical treatment (503 excision and 4 circumcision), while 173 (25.4%) were treated conservatively.ConclusionOur data suggest that penile self-injections with mineral oil are more prevalent in certain areas than previously acknowledged. In 5 years, more than 680 patients presented with complications to penile self-injections, of which 75% needed surgical intervention, mainly in the form of radical excision of the lesions followed by skin grafting. Preventive measures to this physically and psychologically devastating problem are highly warranted.

Refiguring the South Asian American Tradition Bearer: Performing the "Third Gender" in Yoni Ki Baat

Abstract In recent years, a growing group of scholars has begun to draw upon queer theory as they research aspects of LGBTQ folk performances and texts from around the globe. In the process, folklore scholars have become increasingly intrigued by bodies that appear to transgress dimorphism, and complicate binary oppositions like male/female. Performances of gender identity and sexuality by hijras in South Asia have awakened audiences’ imaginings since the Kama Sutra period (Gupta 2005:180). In folktale, dance, song, religious epic, and popular culture, the figure of the hijra often evokes a liminal play of "otherness." Commonly known as the "third gender"--a conceptual space outside of typical Western constructs--hijra individuals engage with varied notions of transsexual, transgender, intersex, cross-dresser, eunuch, or sexual fluidity. This article focuses on a feminist appropriation of the hijra within Yoni Ki Baat, a South Asian American version of The Vagina Monologues. The authors explore how the figure of the hijra--drawn from South Asian folk narratives, religious discourse, and popular culture--might be used strategically by social activists in political performance narratives to (1) encourage a complicated sense of sexually ambiguous or queer practices and identities, and (2) acknowledge individuals facing social oppression due to their marginalized identities. As such, their approach conceptualizes performance as both a relational space and as a space in which to wonder about questions of relationality (Madison and Hamera 2006; Schechner 1990).

The Big Question: How Do Sex and Sexuality Affect One’s Role in Society?

The Big Question: How Do Sex and Sexuality Affect One’s Role in Society?

Chutnification : the recycling of canonical texts in the Indian English novel

Drawing from Bakhtin’s idea of dialogism, Julia Kristeva interpreted writing as a paragrammatic practice that incorporates reading. Using the concepts of genotext, phenotext and intertext that she put forth, this article studies the ways in which canonical texts, either religious or secular, from both the West (The Bible, Canterbury Tales, Shakespeare) and the East (The Ramayana, The Mahabharata, The Koran, The Arabian Nights, The Kama Sutra, The Pancha Tantra, the Jataka tales, The Katha Sarit Sagara, The Akbar Nama) are mixed with contemporary sources to produce the hybrid postcolonial variety of the Indian English Novel. It examines who among the Indian writers of English use this strategy of chutnification, at what precise moment in history, how and why they do so, and what the implications are for literary theory.

Social determinants of sexual health

Byline: T. Sathyanarayana Rao, Rajesh. Gopalakrishnan, Anju. Kuruvilla, K. Jacob Sexual health can be defined as 'a state of physical, emotional, mental and social well-being in relation to sexuality; it is not merely the absence of disease, dysfunction or infirmity. [sup][1] Many complex issues including sexual behavior and attitudes, societal and cultural factors, biological risk and genetic predisposition, mental and physical illness influence sexual health. The limited data from India are from nonsystematic surveys and opinion polls, which explore a limited and superficial range of issues. [sup][2],[3],[4],[5],[6],[7],[8],[9] Social, cultural, economic, psychological, and genetic factors, which affect desire, attitude, behavior and practice are rarely investigated. The silence of the Indian culture on issues related to sexuality compound many issues including help seeking related to neurotic and anxiety disorders (e.g., Dhat syndrome), the HIV epidemic, reproductive tract infections, sexual violence, contraception, abortion services and female genital mutilation. Despite the Kama sutra, Indian society is extremely conservative about sex and is ambivalent about sex education in high schools. The barriers to sexual well-being include issues related to individual empowerment and choice, access to educational and clinical services, social stigma, discrimination and sexual violence. Even professional medical education does not transfer skill and confidence related to sexual health and sexual medicine. [sup][10],[11],[12],[13] The resultant vacuum is often exploited by healers who also propagate sexual misconceptions and misinformation. The cultural ambivalence and manifest conservatism result in a lack of political will to improve sex education in schools and formulate and implement policies related to sexual health. Existing Policies, Plans and Practice The National AIDS Control Program, with its focus on educating the general population about responsible sexual behavior, safer sex and condom use has had a significant impact. The reduction in the rate of HIV transmission in the country suggests success. [sup][14] The extensive treatment provision for HIV and AIDS is also an achievement. On the other hand, the National Family Welfare and the Reproductive and Child Health Care programs have focused on antenatal care, hospital deliveries, immunization and contraception with an emphasis on postpartum sterilization. Sex education in schools has met with resistance and has had a restricted impact across the country. Although India has some policies on paper, the approach is fragmentary. In addition, the principal thrust based on health, makes it one-dimensional and much less effective. Addressing Social Determinants Countries, which have accepted the need for a national policy, approach the task from a broad base employing multisectoral perspectives. The World Health Organization (WHO) has developed a framework, identified opportunities and challenges and recognized the need for contextualization and adaptation to cultural contexts in order to help promote appropriate, affordable, and accessible sexual health programs of high quality. [sup][15],[16] The WHO has argued for a broader context to sexual health going beyond fertility and reproduction and including sexual dysfunction, disability, sexual violence and sexuality. It has grounded the framework within international human rights and affirmed a rights-based approach to sexual health. The framework has argued for social determinants and includes: (i) law, policies and human rights, (ii) education, (iii) society and culture, (iv) economics, and (v) health systems. [sup][15],[16],[17] Legal mechanisms are crucial in introducing health intervention, protecting human rights and guaranteeing promotion, protection and provision of sexual health information and services. Laws can also help prevent discrimination related to sexuality and lifestyle. …

It's a sin: the Kama Sutra and the search for pleasure

It's a sin: the Kama Sutra and the search for pleasure

Postcopulatory sexual selection: Darwin's omission and its consequences.

In one of his few major oversights, Darwin failed to appreciate that male-male competition and sexual selection can continue even after copulation has begun. The postcopulatory equivalents of both direct male-male battles (sperm competition) and female choice (cryptic female choice) occur within the female's body. Recognition of this hidden, but intense, sexual competition provides new insights into a variety of fields. These include the hyperdiverse and paradoxically elaborate morphology of both sperm and male genitalia, the equally puzzling and elaborate morphology of nongenitalic male structures that are specialized to grasp and stimulate females, powerful manipulative effects of substances in male semen on female reproductive physiology, paradoxical male courtship behavior that occurs after copulation has already begun, variability in parental investments, and the puzzlingly complex and diverse interactions between sperm and female products that surround animal eggs and between male gametophytes and female tissues in flowering plants. Many bizarre traits are involved, including male genitalia that are designed to explode or fall apart during copulation leaving behind parts within the female, male genitalia that "sing" during copulation, potent seminal products that invade the female's body cavity and her nervous system to influence her behavior, and a virtual Kama Sutra of courtship behavior performed after rather than before genital coupling, including male-female dialogues during copulation.

Nationalist Interpretations of the Kama Sutra K. Rangaswami Iyengar and the Respectability of Ancient Texts

Nationalist Interpretations of the Kama Sutra K. Rangaswami Iyengar and the Respectability of Ancient Texts

Seizing Moving Image Pornography

Seizing Moving Image Pornography Jos B. Capino The proliferation of hard-core film pornography during the 1970s in the form of feature-length adult films intensified the production of sexual fantasies and sexualities through the cinema. The porno chic heralded by works such as Boys in the Sand (Wakefield Poole, 1971) and Deep Throat (Gerard Damiano, 1972) turned the motion picture apparatus and some fledgling pornographers, performers, and audiences into instruments of what Michel Foucault calls the implantation of perversions. Something of an American Kama Sutra began its intense and rapid expansion, engendering and also recording what Foucault discussed as the visible explosion of unorthodox sexualities, the analytical multiplication of pleasure, and the optimization of power that controls this new discourse of sex.1 To cite one example, the famous series of extra deep blow jobs given by Linda Lovelace, while dismissed by one contemporary feminist for being only as erotic as a tonsillectomy, nevertheless inspired much discussion, became a set piece of straight porn films, and have since been rehearsed offscreen to such a point of mastery that talk of young women with no gag reflex has become common in college dorms. Seen in this light, the visual text of porn movies is revealed to consist of much more than just filmed sex acts. They encode and disseminate practices of sexuality. They ceaselessly improvise scenarios of erotic fantasy. They generate schemes for the disposition of bodies across historical, ethical, and imaginary space. They [End Page 121] weave fugitive patterns of moving and still elements. They legislate the pleasures that should be associated with the perversions on display. One even finds in these films, just beneath the overplayed expressions of ecstasy, marks of the actors self-consciousness about performing the perversions and being seen while doing the dirty deed. Those nervous ticks and awkward gestures make visible such abstractions as the films mode of production or, to use colorful moralistic language, even the actors (and spectators ) state of concupiscence. The resulting massification and complexity of pornographic moving images demand a triangulation of analytical approaches that deploy mise-en-sc ne analysis along with the explication of sonic elements, the decoding of symptomatic and referential meanings, the disclosure of the text s mode of production and contextual relations, etc. Regardless of the scholar s specific research question, the political stakes of the project should rest at least partly on the examination of the implanted perversions as they are visually instantiated by the pornographic text.2 I have in my mind the look of Wakefield Poole s Boys in the Sand. In interviews with The Advocate and Drummer, the justly celebrated pornographer stressed the importance of beauty as a legitimating strategy in his depiction of gay sex ( I wanted a film that gay people could look at and say, I don t mind being gay; it s beautiful to see those people do what they re doing )3 and in his mise-en-sc ne ( That atmosphere was very controlled. That s why straight film reviewers took notice. Boys was the first gay film that straights perceived as not sleazy. )4 Without showing examples of Poole s beautifully composed images, it would be very difficult to demonstrate the extent to which he invested in ornate and often ethereal images to make all male action aesthetically pleasing to a critical audience that he saw as including not just gay men but straights. Still images of Poole s films show us precisely how he deployed fantasy—deliberately, reflexively, and often daintily—to soften the hard-core rawness with which the camera registered the homosexual perversities that were emerging into visibility at the time of gay liberation. To see these prettified images is thus to grasp the politics behind their conjuration. And while it seems odd for Poole to mind the straight audience, the following quote from Screw s review of his second film, Bijou (1973), shows us just how important (but ultimately insufficient) beautiful images were to the heteronormative standards of the adult film s most...

8. Missing Ancestors and Missing Narratives

8. Missing Ancestors and Missing Narratives Andrew Lyons This paper evaluates Sir Richard Burton's claim to be an intellectual progenitor of a discipline which abhors his values and ignores his work. Burton's reputation recently underwent a paradoxical revival, particularly in some gay circles, although he was overtly homophobic, racist, sexist and anti-Semitic. His links to critics of Victorian censorship and sexual orthodoxy (as well as to the pornographic imaginary) are examined along with his writings on African, European, Indian, Mormon, and Semitic sexuality and marriage. His career may be compared with that of other, rarely acknowledged disciplinary ancestors such as Verrier Elwin, Edward Carpenter, and Havelock Ellis, all of whom discussed sexuality (see below; see also Lyons and Lyons 2004:100–130, 231–238). In general terms we ask why some names, careers, and narratives are included in or excluded from histories of anthropology. These processes obviously influence our choices as to which books we shall read and which messages we shall heed, whether we are anthropologists, historians of anthropology, ethnohistorians, students or lay people. A decision to omit someone from a historical survey may be overdetermined by many disciplinary and political traditions. Sir Richard Burton (1821–90) was vice president of the Anthropological Society of London—one of the two parents of the Royal Anthropological Institute—and briefly president of the London Anthropological Society, although he took part in few meetings because he was continually abroad. He served as a soldier in India in the 1840s and took part briefly in the Crimean War. He served as a somewhat undiplomatic diplomat in Fernando Po, Brazil, Damascus, and Trieste. He explored Arabia, Somalia, Ethiopia, and the area near Lake Tanganyika. His acrid dispute with John Hanning Speke over the source of the Nile led to the latter's (presumed) suicide. Burton spent three months in Dahomey and visited the Yoruba. He traveled through the North American Plains and visited Utah. Most notably, he visited Mecca disguised as a pilgrim. He [End Page 148] translated the Kama Sutra, The Perfumed Garden, the erotic poetry of Catullus, and produced a multi-volume edited translation of The Arabian Nights. He spoke twenty-five languages or dialects. He was a pioneer in the anthropological study of sex and a savage critic of Victorian sexual orthodoxy ("Mrs. Grundy"). He developed the first anthropological theory of homosexuality. He also edited a collection of West African proverbs, and wrote about Plains Indian sign language. We shall document many reasons why he should be included in histories of anthropology. Burton has been the subject of many major biographies. These include the works of Byron Farwell (1963), Fawn Brodie (1967), Edward Rice (1990), Frank McLynn (1990), Mary Lovell (2000) and Dane Kennedy (2005). McLynn and Kennedy (particularly) have quite a bit to say about Burton's anthropology. Other scholars who have written about Burton include Stephen O. Murray (1997), Patrick Brantlinger (1988) and Mary Louise Pratt (1992). To the late Edward Said (1979:194–197) Burton was the least intolerable of the major nineteenth-century Orientalist scholars: "He was preternaturally knowledgeable about the degree to which human life in society was governed by rules and codes" (1979:195). Because of his reputation as a swashbuckling explorer Burton is the subject of TV documentaries from time to time and he was also the subject of a popular film, Mountains of the Moon. Because of his terminal essay (in volume 10 of The Thousand Nights and a Night) and his unpublished (and perhaps nonexistent) report to Napier about male brothels in Karachi, the ostensibly homophobic Burton has become an avatar of gay liberation. He was revived from the dead in order to reappear in 1990s Toronto as a curator of an exhibit about AIDS who is dissuaded from his homophobic obsession with Patient Zero when he falls in love with another male protagonist in the film musical Zero Patience. However, he was not revived in the pages of Robert Lowie, T. Penniman, Marvin Harris, John Honigmann, or Alan Barnard. He makes a brief and derisory appearance in Stocking's Victorian Anthropology (1987:253) and in After Tylor (1995:28)—significantly enough in a footnote in which the author...

Filth and Sexual Excess

Filth and Sexual Excess

Can India abolish the anachronistic homosexuality law to battle HIV/AIDS?

Despite the fact that the journal AIDS has covered various articles related to HIV in Asia, the thorny issue of the colonial era homosexuality law of India has seldom been discussed. We are concerned about the recent increase in the reported cases of HIV among homosexual men in India. We believe that it is time for India to repeal the colonial era homosexuality law so that intervention measures can be enforced to help the often ignored gay community, one of the vulnerable groups for HIV infection. The first report of HIV infection in India was in 1986, and within just two decades this immune-stripping disease has infected over 5 million people [1]. According to reports, the HIV prevalence among men who have sex with men was 23.6% in Maharashtra State and 2.4% in Tamilnadu State, respectively [2,3]. Detailed statistics on India's current homosexual practice and its implications on the spread of HIV, however, are not known clearly because homosexuality is illegal in India and is punishable by imprisonment for up to 10 years. This unfortunate legal stumbling block prevents gay men from coming forward for HIV screening; it also frustrates health workers in providing information regarding treatment, monitoring and counseling. The major provisions of the criminalization of same-sex acts are found in Section 377 of the Indian Penal Code of 1860. According to Section 377, gay sex is bracketed with sex with animals and paedophilia and is classed as an ‘unnatural’ offence, punishable by imprisonment. Even though only a few individuals have been prosecuted under the law, its continued existence on the statute books has meant that homosexual men and organizations promoting AIDS awareness across India remain vulnerable to police aggravation and legal prosecution. For example, the police force in Lucknow city has been bizarrely upbeat in its attempts to enforce this outdated Section 377. In 2001, the police invaded two offices of the local AIDS prevention organizations to arrest staff members, condemning them for encouraging homosexuality in the city. Early this year, police arrested four men and accused them of operating an online gay ‘racket’ and engaging in unnatural sex. International human rights organizations condemned the arrests, and India's coordinator for UNAIDS stated that treating homosexuals as criminals in fact increases the stigma and discrimination they face, and therefore hinders the ongoing fight against AIDS. Sexuality on the whole is somewhat a taboo in traditionalist India, and individuals often regard same-sex relationships as illegal or even profane. However, what people forget is that India has a long history of including homosexuals as part of society, and ancient Hindu texts such as the Kama Sutra describe homosexuality more accurately than any other religions in the world. As a matter of fact, the 145-year-old law originated during the British occupation of India, when there was no freedom of speech or democracy. The United Kingdom has indeed changed many laws over the past few decades as society has progressed towards freedom and democracy. Unfortunately, India has been struck with this outdated anomaly that deserves to be abolished if India is to be recognized globally as a true democratic nation that respects all people equally. AIDS experts have already raised alarm bells over the spread of the disease in Asia and the Pacific region, and called for a united effort to control it [4]. The government of India is increasingly committed to HIV prevention and control efforts. But it regrettably continues to ignore the implications of Section 377 on India's gay community, social workers and HIV prevention programmes. There is insufficient public awareness at present about India's homosexual community. Therefore it is crucial for health education professionals and social work experts to take a leading role to reach out to policy makers, politicians, community leaders, and the media to alert the public on the dire social and health consequences of the homosexuality law. Press releases from international human rights groups condemning India's homosexuality law are not enough to make legal changes in India. Public pressure with the support of parliamentarians and local political parties is the key to changing the law, especially when there is a coalition government in New Delhi similar to the present one, which often needs the crucial support of small parties and independent members of parliament to stay in power. Finally, we urge people from all walks of life in India to play an active role in bringing public pressure to abolish Section 377, so that the neglected homosexual community in the world's largest democracy can be free at last!