History textbooks play an essential role in shaping the worldview and understanding of history among learners in Indian schools. However, it’s arguable whether the historical narratives presented in these books give the full objective picture; they often rely on the interpretation of historians. It would not be reckless to assume that the narratives we encounter are often influenced by the biases of the interpreter, as well as the nature of the society they are situated in. This is especially evident in the erasure or misinterpretation of stories of marginalised groups, such as the queer community.
The British Writer Hilary Mantel once said, “Evidence is always partial. Facts are not true, though they are part of it— information is not knowledge. And history is not the past—it is the method we have evolved of organising our ignorance of the past….it’s no more ‘the past’ than a birth certificate is a birth, or a script is a performance, or a map is a journey… It’s no more than the best we can do, and often it falls short of that.”
What does this mean for history education? Tracing Queerness in history involves revisiting our collective past and examining the overlooked parts of histories that host stories, contributions, or just the mere existence of queer communities. It is also about challenging the heteronormative assumptions that have dominated our argumentation in establishing historical narratives. A humorous dig at these assumptions and consecutive erasure can be seen in the infamous “they were roommates” format memes. For instance, one of them reads
2 people of the same gender:
- Wrote love letters to each other
- Frequently gave each other gifts
- Lived together until they died
- Were buried together
Historians:
This and similar incidents serve as a reminder that historians need to critically examine and re-examine the sources, methodologies, and interpretations used in historical research. And as a community, challenge these assumptions to present a more accurate and nuanced picture of the past.
There are several ongoing myths about the historical existence of queerness in India because it’s often viewed as a recent, urban, and western concept. And while primary sources have been scarce, we’ve had glaringly obvious representation; from mention in literary texts like Kama Sutra to concrete embodiment on walls of Khajuraho, we’ve existed since the dawn of civilisations. There have also been numerous interventions and efforts to archive and acquaint the public with our historical existence. For instance, the queer feminist collective, LABIA (Lesbians and Bisexuals in Action), has been working to make visible the queer histories of Mumbai. Queer Archive for Memory Reflection and Activism (QAMRA) is a digital archive that documents the histories of queer communities in India through archives. The Humsafar Trust in Mumbai has been working since 1994 to document the history of queer communities through research papers and archives. The Delhi-based feminist publishing house, Zubaan Books, published “Same-Sex Love in India: Readings from Literature and History” in 2000 that reveals the presence of same-sex love and desire in Indian culture and history.
Which leaves us with the rhetorical, why don’t we see any of this getting reflected in our history textbooks? And while the reasons can range from the politics of the ruling party to the phenomenon of queerphobia and heteronormativity, we must strive to start somewhere, anywhere, to do justice to the community and its historical contributions.
For anyone trying to look at ways we can make our history education more inclusive:
- Curriculum Revisions: Introduce modules or chapters that shed light on significant LGBTQ+ historical figures, events, movements, and contributions across different eras. Highlight their roles in society.
- Teacher Training: Offer professional development for educators to equip them with the necessary knowledge and resources to sensitively handle discussions about LGBTQ+ history. Empowerment of teachers is of prime importance to create an inclusive and safe environment for all students.
- Diverse Narratives: There’s a good chance point 1 & 2 are going to take more than a reasonable time to be executed. Until then, at a classroom level, we can ensure the inclusion of diverse perspectives and experiences within historical events. For instance, integrating stories of LGBTQ+ individuals during teaching of periods or movements.
- Resource Materials: Provide textbooks, articles, documentaries, and supplementary materials that encompass queer history. Accessible resources allow students to delve deeper into LGBTQ+ historical contexts.
- Guest Speakers and Workshops: Invite LGBTQ+ speakers, historians, or activists to conduct workshops or seminars, sharing firsthand experiences and insights to enrich students’ understanding.
- Support Groups or Clubs: Establish safe spaces or clubs where students can discuss LGBTQ+ topics, promoting understanding, empathy, and inclusivity among peers.
Shafali is an Education Professional whose path is shaped by their identity as a Neurodivergent, Feminist, Disabled, and Queer individual. With three academic degrees in Education and a wealth of diverse experience, ranging from content marketing to youth advocacy, they are committed to fostering equitable, accessible and inclusive spaces.
Currently, many countries are becoming more open-minded about gender and sexuality rights, and the importance of inclusive families and social acceptance. Teachers play a crucial role in creating safe spaces in schools where all students feel comfortable expressing their identities and where LGBTQ+ individuals are supported and valued, promoting equality and acceptance.