Aditi Sharif :

It was approximately one year ago when the social media platforms in Bangladesh got occupied with the issue of LGBTQ. The argument started with the post of Asif Mahtab, who claimed to be a regular faculty of BRAC University, complained that BRAC University suspended his tenure illegally as he opposed the trends related to LGBTQ by tearing some pages of a textbook prepared for the seventh-grade students, that supported homosexuality. The debate heated up and a significant number of people supported Asif Mahtab, by showing their disgust against homosexuality. Later, it was clear that the story was not about homosexuality, rather it entails the journey of sexual transformation of a boy who prefers to think of himself as a girl and eventually decides to change his sexual identity. However, this incident clearly indicates how deeply homophobia is rooted in  Bangladeshi people’s minds.  

LGTBQ is an umbrella term that is used to describe lesbian, gay, transgender, bisexual and queer. In other words, it is an acronym to define the people who share the non-binary sexual orientation (THE ANNIE E CASEY FOUNDATION, 2023). In our society, the gender binary is taken for granted which only acknowledges the biological essence of two sexes-male and female. This system of thought largely excludes the existence of ‘other’ sexuality beyond these two biologically and socially fixed gendered entities. Thus, there is no wonder that most of the people in Bangladesh oppose such tendencies and they have their thoughts and logic. As a part of this, I have observed a popular claim about the LGBTQ movement that it’s psychopathology in Medical terms and these attitudes can be treated. Moreover,  that is imposed by the Western culture. Let’s explore it from an entirely alternative perspective-

In his famous book named ‘ The History of Sexuality’, Michel Foucault claimed that sexual identities are socially constructed and the subject of historical change, rather than being static and fixed. The ‘present modern standard of sexuality’ didn’t exist until the 19th century when sexuality became increasingly regulated and monitored by the discourses of some specific disciplines like Medicine and Psychiatry. According to him, homosexuality was pathologized and identified as a mental disorder as the means of controlling and marginalizing individuals who don’t conform to social norms (Foucault, 1976). 

The theories of Michel Foucault were allegedly considered as ‘Eurocentric’ and therefore, his analysis is not a useful tool to oppose the opinion that accused the whole LGBTQ movement of Western propaganda. However, the homosexual tendencies in this sub-continent had their roots back in precolonial India. The cultural tradition of ‘Leto gaan’ manifests this tendency.

Now, a significant number of people, who strongly believe in the supremacy of the gender binary, don’t have to accept such perceptions. However, do we have any right to dismiss the life choices of people, even sometimes, the lives of people just because of their different choices? While talking about a  sustainable, and diversified society, should we nourish such intolerance and hatred toward people whose sexual orientations are different from ‘ mainstream sexuality’?

On the other hand, it’s a relief to identify the existence of an institution that can promote gender diversity in this era of intolerance. Who doesn’t know that being silent in any type of injustice can encourage the perpetrators to do more wrong? 

References

Foucault, M. (1976). The History of Sexuality. Paris: Editions Gallimard.

THE ANNIE E CASEY FOUNDATION. (2023, April 25). DEFINING LGBTQ TERMS AND CONCEPTS. Retrieved from THE ANNIE E CASEY FOUNDATION: https://www.aecf.org/blog/lgbtq-definitions

 

Biography:

Aditi Sharif is an Anthropologist, currently researching Gender Studies, Mental Health, and Migration. She is also a volunteer writer at Women Chapter, English.