Homosexuality,Gender activism,and the rest

This post has been prompted by the recent viral spate of news on gender ideological activism,which,I will distinguish from homosexual men(since I can speak about them only,being a homosexual man myself).




The final trigger for this was this tweet


>Define what is the objectionable positions in LGBTQI ideology. Blog post or tweet series, please.

My remark on this is that the very premise of queer activism and the question of LGBT liberation in India has completely imported and copied the trends of the Western world:Some of them are (I am summarizing them under the label of queer and gender ideology activism,as opposed to people who only believe homosexuality should be decriminalized):

1. A trend towards rebellion against the mainstream of society rather than wishing for any acceptance(this is signalled by political valences that tend to be anti-national). This tendency is glorified in Anglo academia by the American theorist Jasbir Puar(one of the fountainheads of such theories),who made her career lambasting gay men who remain satisified with the rest of the society after marriage or partnership rights have been granted to them. According to them: >Queer is … whatever is at odds with the normal, the legitimate, the dominant. In the view of this type influenced by this fount:It is not enough to have a particular sexuality to be in the movement and want to live a sane life with a loyal,single faithful man,but one must ever militate against the normative religion and traditions of the society to have cred in the ‘movement’. This example can be found in this article which takes a sympathetic view to having sex in public in parades,demanding that maximum freakishness and ‘nanga naach’ type of displays are good by the very virtue of them being an oppressed class and dragging in the topic of socio-economic backgrounds to get a figleaf of legitimacy for their theorizing. It is this view of celebrating all that should is intended to hurt and shock and rub in the faces of mainstream Hindu society that that group could include the case of Hadiya under the Queer ideology.

2. A trend of activism that has arisen in trans circles(related to the above),who have gained power in the Western LGBT movements and pushes out anyone else who speak against them as a transphobe,and as pathologizing transgenderism or related identities. While the various identities that don’t fit into male/female identity would be fitting into the broad ‘third gender’ category in traditional Indian views with their own communities,this particular strain of activism that has taken over insists that anyone can be anything they insist to be if they feel like it,violating all the conventions of it just out of pure narcissism. They take over the cases of effeminate boys,etc who do face genuine problems and bullying at school and use that to give a solution that is worse than the problem(this ideology). In the Western idiom,the only logically consistent position that does not do harm to trans people is one that is called transmedicalism,which notes that people who do not have dysphoria do not deserve to be called trans(which is dismissed by current crop of trans activists that say that dysphoria. They also have taken to unnecessary advocacy towards children,who are better served by supportive therapy which would include a wait and watch approach towards their condition(and these trend of activists have made even the topic of eventual desistance of initially dysphoric children taboo) and have slandered every other person who has been contrary to them as being transphobes. This transgenderism is a cult that listens to no reason and simply looks like it wants to recruit as many people into it,and they proceed to get super offended when people are not into them,to even academically complaining that normal people do not like them. Their cultic influence has gone to the extent of transwashing LGBT activism in the US.

Most ordinary gay men do not know about the above sort of views of the activists and in my experience,it takes quite a bit to wrap their head around the sort of views these people hold:They may or may not attend pride because for them it is a venue to meet other gay people and hang out. Unfortunately what happens as a consequence is brainwashing in the above set of ideologues because they for the first time find a set of people who are more accepting of their proclivities towards sex and relationships than the normal mainstream society and they get stuck there in those circles.

As to the views of this author on the views on the activisms and theories:

1. These Queer ideology theories are thinly veiled homophobia and slave morality at its core:These people are essentially slandering ordinary gay men and women and people who are effeminate etc that the more freakish and perverse one becomes,the better it is. (My quote on Queer Theory from the Stanford Encyclopedia of Philosophy by their own theorists sums it up perfectly well).
2. People who are effeminate,etc in school should be taught to stand up to those who bully them and should be supported by parents and should go through a ‘wait and watch’ approach,rather than be transed by ideologues who seem to want only a cult of them(by puberty blockers,etc). Traditional gendernoncofirming communities like kinnars,hijdas,etc should be protected as well. This post was not meant to attack them. As for the various ones in trans ideologies in the West,the unfashionable ‘transmedicalism’ or ‘trutrans’ is the only logically consistent and correct one.
3. Children should not be sexualized.
4. Consent alone should not be the sole morality of sex. It is necessary but not a sufficient condition of sex between two people. As this section from the Stanford Encyclopedia of Philosophy notes,going from an article by Seriol Morgan Dark Desires,some sexual acts which would fall under the purview of consent would be still immoral.

So cases like Armin Meiwes would not pass muster merely because his victim contested.

4. Gay people,Lesbian,genuinely trans people,hijras,etc should be left alone with each other and not harassed merely due to their sexuality or whom they interact with as romantic partners/sexual partners/companions. At the current stage,I do not have further views as such.

Ramblings on @bronzeagemantis ‘ Bronze Age Mindset

The aweful and fierce guhyakAlI

I have read that book and some thoughts on it:The book has a rather pagan sense to it(and in some sense is both a critique of modernity and tries to invoke the sense of warriors who could have been ‘Gods’ punishment upon the masses’ or like Kalhana described Mihirakula:As a second Bhairava(in fierceness) on Earth. This is the type of a man of action,which he idolizes,one bounded by no rule,who in his actions in enemies is incredibly fierce and terrible(chaNDa) and through his very power,has the power to alter vidhAtR^i(fate itself) with a few ancient and a number of modern attempts at this. Few have had such power or blessings. He’s not a moralist exactly(to which quite a lot on our side might take a few smelling salts),though is not one who advocates any of the hedonisms or modern degeneracies. He’s primary a preacher of a gospel of power in its all conquering dimension and vitality as well. He also acknowledges the importance of ordinary civilized,healthy life and gives important suggestions for nationalist orgs(in the Western context of course) and about the sort of tenancious,right-thinking people needed to march through institutions like the Army(in the US context),Government agencies(that are enforcers),etc. Out of these in the book,I especially liked his insistence on friendship in a struggle for war and a higher cause,his point about families towards the end and demographics and about discipline,its value and life on the ascent.

An Ayudha when used in Ayudha puja is a literal weapon,and not supposed to be anything else

Vayuna:…during Navarati the focus is on Sarasvati here and then each temple will have its own festival days

Devala: Why Sarasvatī?

Vayuna: The only part of Navaratri that is celebrated in KL is the last three days. Ayudha Puja basically and Sarasvati is the Devi that is worshipped.

Devala: Sarasvati is invoked in aydhas?Here,we celebrate Mahalaya+from shashthi onwards

Vayuna: Well the modern equivalents that the students keep. Books.

Devala: Books aren’t Ayudhas. What they call Vasant Panchami in North India is explicitly Sarasvati Puja here.

Vayuna: That is how the tradition came out to be here. Some keep pen also. Of course the farmers keep their instruments and factories their machinery

Devala: Vishvakarma Puja is the day for that(keeping instruments,machinery,etc). It’s the wrong day[for instrument pūjā].Also Skanda Purana I think explicitly spells out the procedure to worship Sarasvatī that day(on Vasant Panchami/Sarasvati Puja).

Vayuna: Here everything is conducted on the last three days[of Navaratri]. We keep the books on the evening of the eighth day and take them back on the morning of the 10th after puja.

Devala: But tools are worshipped in Vishvakarma Puja!As for Ayudhas…even a damn humble lathi will do!

Vayuna: Here its explained away as metaphorical. The knowledge in the books is the weapon.

Devala: Of course. I’ve also seen those explanations,but it is a wrong one.When days specially for sarasvatī(books/related stuff) and viśvakarmā(tools/related stuff) exist,the day for Ayudha Puja implies nothing but literal Ayudhas. What I am objecting to is the abuse of metaphor. By the way,Vishvakarma Puja falls on the last date of Bhadra in the Bengali calendar(basically,the last day of Bhadra on Sauramana calendars is supposed to be Vishvakarma Puja). And Sarasvatī Pūjā/Vasanta Pañcamī falls on the śuklapakṣa pañcamī of the Chandramana month of Māgha.

Vayuna: Well in a sense the metaphorical explanation works. Only the second varṇa has actual āyudhas. The others take it up as āpad-dharma.What āyudha does a brāhmaṇa have or a farmer or brahmacāri/student or artisan have except his tools?

Devala: Others too had it. Please note the cases listed here by a friend. And Medhatithi was not really having Muslims in mind. And in many cases,people from all varṇas ultimately did join armies. Call it āpaddharma or whatever.

Vayuna: Well yes,functionally most Nairs were of the second varṇa…as were a few Ezhavas. And yes yes ayudhas for self-defense should get more popular among Hindus. Ideally it would have made sense for only soldiers to worship Ayudhas. But since we are in Kali yuga and surrounded, everyone needs to do that.

Devala: Even Medhatithi recognized the need for weapons amongst the common folk. And I’m not even insisting on guns (though that’s a minimum). At least a humble lathi. We did have martial arts/traditions involving lathis alone.


Pramathanath Mitra -a reminiscience and a lesson needed

So I decided to translate the article linked here,a reminiscence on a founder of the Anushilan Samiti for a friend[archived),and I am now putting this translation(paraphrased a bit here and there) here.

Sri Pramathnath Mitra,one of the supreme founding members of the Anushilan Samiti was an upAsaka of shakti and concerned himself with [physical] strength as well rigorously. He was one of the strongest men amongst Hindu Bengali society of that time. His sole aim was a martial(sAmarika sikShAya sikShita) cadre/race of Bengalis(jAti),and that is why the Anushilan Samiti and the Jugantar(the two fearsome militaristic revolutionary organizations set up and run by Bengali Hindus),from the very moment of its founding(prathama lagna thekei),were clothed with militarism and shakti-bodliy(daihik),mentally(mAnasik),and in character(chAriktrik). Before founding the Anushilan Samiti,in the daily The Bengali(which was edited by Surendranath Banerjee),he wrote an essay on the martial art of lathi khela,and spoke about the need to cultivate a fighting spirit amongst the youth of Bengal.He was a follower of Bankim,and he said this:

“The lathi is the national weapon of Bengal. A Bengalee lathial, properly trained, can with his single lathi keep a dozen of swordsmen at bay.

It is a healthy outdoor exercise. As an art of offence and defence it combines in itself the skill required, in the bayonet exercise and the sword exercise. It gives full play to the exercise of muscles. It necessitates the cultivation of the quickness of the eye and quickness of the movement of every limb, which is a very favourable growth of the resourcefulness, activity of the body, strength of muscle and sinew and keenness of the observation and above all, it inspires confidence in its possessor. It is a purely national art and inexpensive. We should be unwise if we allow it to die away from our midst”.

Even if it was a hundred years ago,what he said still remains a firm truth,and the aim of the Anushilan Samiti is yet unfulfilled[my personal note:Was actually subverted].The Bengali Hindus in 1947 were broken like the Jews,but yet they could not rise up like an Israel anew because they did not follow the path of their very strong/powerful predecessors due to their weakness,and didn’t even attempt to,and instead has gone being like a beggar(bhikhiri),at the expense of others.A beggar has no respect,and he is enjoyable by everyone(ie,everyone makes fun of him/pities him).

Bengali Hindu society has now become like a whore,who will sell off all that is dear to her(j~nAna,buddhi,vidyA,etc) for money(ie,the highest bidder). But she has to live. So,then,what to do?(here I’ve been literal-ish,but I am not able to convey the sense adequately).

If Bengali Hindu society is to survive,it must transform from an amiable-tempered society(sushIl samAj) to a martial society(sAmarik samAj).Let them suffer as many belts or firing squads by the mlecchas,who cares?Discipline and the fear factor should be instilled firmly into the Bengali mind…so…back to basics.