April 17, 1999: Dr. Ravi Arvind Palat responds to the controversy
A Furor Over Xena
by Dr Ravi Arvind Palat
Dr. Palat is a professor in sociology for Asian Studies at Auckland University (NZ) and is an expert on Hindu religion and lore. He was the consultant for the Xena episode "The Way"
Protests by some Hindu groups against an episode in the Xena television series bears an unmistakable resemblance to protests in India last year against Ms. Deepa Mehta's film, Fire. That widely-acclaimed film which screened here during last winter's International Film Festival portrayed two sisters-in-law, Radha and Sita, finding solace in each other's arms. Claiming that lesbianism is an affront to Hindu sensibilities, members of Shiv Sena - the same group that dug up the pitch at the Ferozeshah Kotla stadium in an unsuccessful attempt to prevent an India-Pakistan cricket test match - burnt down two theatres screening the film in New Delhi and Mumbai (formerly Bombay).
Now, the New Zealand School of Meditation, the Wellington Indian Association and the World Vaishnava Association allege that the episode, The Way, suggests that Lord Krishna blesses Xena's lesbian relationship. Notably, none of the protesting Hindu groups in this country have seen the episode.
Late last week, when protests first surfaced in advance to the episode being shown on North American TV, the producers of Xena sent me a video of the episode. Comparisons with Fire are surely unjust. While Fire was a powerful indictment of patriarchal society, The Way is mindless televison. But it did not contain even the slightest hint of sexual relationships of any kind, let alone a lesbian one.
But what if it had? In the wake of the ire over Fire, the Indian journalist, Mukund Padmanabhan, wrote in The Hindu newspaper "A civilisation which has produced Khajuraho and the Kamasutra and nurtured competing schools of philosophical thought cannot be so easily shocked by a Sapphic suggestion, a blasphemous thought or a politically deviant idea."
Hinduism's vitality stems from it not being a doctrinairy religion. By their protests, these self-appointed defenders of the faith are themselves undermining the very factors that make Hinduism unique. Unlike Christianity, Islam, or Judaism, Hinduism has no monotheistic God and hence no sacred book of revelations. While there are priests aplenty, there is no overarching ecclesiastical organisation. The history of Hinduism is therefore not pockmarked by theological debates on orthodoxy and heresy or by burning the losers on crosses.
Unlike other religious, Hinduism does not have a linear history with sects branching off from an original organisational system as in emergence of Protestant churches from Catholicism. It is more akin to a mosaic of distinct beliefs, deities, values, and cults which juxtapose or distance themselves from others as the eminent historian Professor Romila Thapar has demonstrated. There was no scope for inquisition, since dissidents simply founded a new sect.
The heterogeneity of India, with a population larger than Europe and Russia combined, and home to 16 major languages and over 22,000 dialects, has always precluded the creation of a single, homogenous Hindu community. Popular observances have always been accorded priority over lifeless texts.
When new deities could be created, like Santoshi Ma in the 1980s, and linked genealogically to existing ones, allegations that the producers of Xena fictionalised Lord Krishna rings hollow. The Ramnami sect in central India removes passages considered offensive to their caste from the Ramayana. At the other end of the social spectrum, usurping rulers and landlords routinely manipulated Hindu epics for purposes of political legitimation.
Every year, the film industry churns out hundreds of movies on a religious theme, each of which is a fictionalization since there are no texts that do not have variants according to caste and sect. The very notion of an unchanging religious text is foreign to Hinduism.
The flexibility of the theological framework has meant that Hinduism offers a greater scope to the privatization of religion than any other faith. Religion is almost a private matter, and even theism is no requirement. Renunciation was the most common form and was often used as a cover for private forms of worship and to the making of a counter-culture.
If homosexuality is not a prominent theme in this counter-culture, it is counter-intuitive to presume that Indians, all 960 million of them, are uniquely different from the rest of humanity. Gays and lesbians are found in every cultural group and religious affiliation. To say that lesbianism is contrary to the Vedas is sillier than fundamentalist Christian ministers quoting the scripture at the Hero Parade precisely because religious texts do not have the same function in Hinduism as they have in other religions.
By insisting that lesbianism is deviant behavior, the self-appointed guardians of the Hindu faith are subverting the very meaning of being Hindu.
Hindu bigotry is an oxymoron precisely because it is the vitality and the exuberance of popular manifestations of religious belief rather than adherence to doctrinaire religious notions that accounts for Hinduisms vibrancy. India is possibly the only large area conquered by Muslims rulers where the overwhelming majority of the population did not accept the religion of their overlords.
The narrow construction of Hinduism by the fundamentalists robs it of its distinctive features and makes it more like the Semitic religions. The fundamentalists are a greater threat to the religion than the makers of Xena. The real abomination is the caste system and the violence done to women, not supposed portrayals of lesbianism!
Copyright of the article 'Furor over Xena' belongs to Dr. Ravi Arvind Palat. This article may be freely posted on non-commercial sites with the copyright notice."