SCRIPT DEMIGODS
BLUE VOICEOVER
GREEN ON-CAM SPEECH
ORANGE DIALOGUE
1. VOICEOVER 00:00:01,120
– 00:00:52,40
VALENTIJN: My name is Valentijn.
I'm a model, I'm a DJ, and I'm transgender.
For a long time, I felt like I was between male and female.
But I grew up in a society not used to people like me.
India has had a third gender for much longer.
Hijras have long been embedded in religious and cultural traditions.
It's hard to know how many hijras there are in India.
Rough estimates reach up to one million. What we do know is, their
community has existed since at least the roots of Hinduism.
With Stig and Lorenz, I'm going to India to
explore how hijra traditions survive in modern-day society.
I'm also interested to discover their stories and how their lives differ
from mine as a white transgender.
2. ON-CAM SPEECH 00:00:53,520 --> 00:01:16,200
VALENTIJN: We've arrived in New Delhi to meet Laxmi Narayan Tripathy.
She's one of the most popular and influential hijras in India.
She's quite famous.
I'm nervous to find out if she'll accept me, or will it be, "Who's
this girl?
What's she doing here? Why is she bothering me?"
Let's see. I hope it'll be fine.
3. DIALOGUE LAXMI 00:01:18
– 00:02:46
VALENTIJN: Hello,
hi Laxmi.
LAXMI: Hello.
Hi. Oh my God.
V: How
are you?
L: How
are you darling?
V: I’m
good.
L: I’m
the high priestess of the first ever transgender congregation of a religious
space, a convent, of the Vedic Sanathan religion,
that you call very famously as the Hinduism. And we decided in 2015 to reclaim
the lost position in the religion, because religion plays a very important role
in every society. And in the religion we are considered as demigods.
V:
I’ve read a lot about it being called hijra culture. But I know that that’s…
L: It
is hijra culture. It is hijr- and
than –ra. It means the person who… he or she lives his own time in
search of his true self, is known as a hijra, but in India we were known as the
kinnars.
We say that we are the oldest ethnic transgender community in the world.
V:
Exactly.
It is so interesting to see how
embedded it is in culture. You know, that it’s not something…
V: Strange.
V: It
is framed as something new, but it’s…
L: No it’s very (sic) century-old
(sic).
People should have dignified life
according to the norms of the society what they consider, but not at the cost
of their culture and traditions. If you loose your culture and traditions you
loose your soul.
V:
Yeah, it’s…
L:
Hallelujah, welcome to our den baby.
4. VOICEOVER
00:03:00,240 – 00:03:04,120
VALENTIJN: In precolonial times, hijras held high social status.
But following the British regime,their
privileges have slowly been eroded.
They have increasingly become victims of oppression.
In Mumbai, I'm visiting Mujra Naani.
Mujra
Naani is a nayak,the figurehead of a
gharana, a group of hijras living together as a family.
5. DIALOGUE 00:03:25 – 00:06:12
VALENTIJN: So the gharana
is like a family. So how is the gharana family structured?
MUJRA NAANI (00:03:30): A
gharana is like a household. Like this is my household, and these are my
chelas: one, two, three,...
M (00:03:39) I am
their guru. But she is also her guru and she her disciple. I also have a guru.
M (00:03:46) And
my guru also had a guru.
V (00:03:48) So
you are her guru, and then you also have chelas right?
HIJRA: Yes. And these
are my grand-chelas.
V: Like a real family.
V: Can I ask: how
do chelas come to their guru?
M
(00:04:00): How a disciple finds a guru,
I would say, in Bombay there are seven gharanas, they can live with any guru.
M: (00:04:07):
There are no restrictions.
M: (00:04:09): But
when they leave their village and their families because of ...
M: (00:04:13): what do you call that...
M: (00:04:15): It
is because of the stigma and the harassment that they face, that they leave
their house.
V: How do gharanas
make their money? How do they make their income?
M: (00:04:26): So
how do we make our money. Our grand-chelas take forward our traditional culture
of blessing.
Apart from that, we do ‘mangti’ or begging. We
go to various shops to ask for money. And with that money we sustain our clan.
V: I was wondering
if you could tell me how hijras get their powers to bless and to curse?
M (00:04:48): In
the holy scriptures it is mentioned that kinnars are worshipped as demigods,
and that their blessings are considered as favourable.
And even now in modern times, this tradition is
kept and there are many who believe in us.
What you have heard about us is 101% correct. The blessings
of the hirjas and even the curse of hijras both work.
V: Do you think that people are
afraid to harass hijras because they are scared that you will curse them?
M: (00:05:18) It’s
not like that. Those who fear will anyawyas get scared.
This fear has been propagated by our families.
When in our family a child is born as a hijra, if the mother
and father, his own family stigmatizes and tortures the kid, we would not have
to face such harassment by the society.
When I go out on the streets, then locals call out names like
hijra, chakka, gur, bailiya, whatever names they can call us.
Incase I am in a good mood, many times I will accept their
cheap comments, but if I am not feeling good, if i am feeling depressed and
some cheapster starts calling out names, I also retaliate with verbal abuses.
M (00:06:04):
Motherfucker. Motherfucker. Fatherfucker.
Many of them get scared by our reciprocration.
It’s not our fault.
You can’t say that it’s our fault.
6. VOICEOVER 00:06:36
– 00:06:47,080
VALENTIJN: Hijras are often seen doing mangti at busy
intersections.
The chelas knock on car windows to ask for
money in exchange for their blessing.
7.
DIALOGUE 00:06:49-00:06:58
VALENTIJN: Why
do people give hijras money?
PAVITRA:
(00:06:49) They fear us. They fear that if they do not give us money we might
curse them or wish them bad luck.
See we ask money becasue we
have to. Because we have to feed ourselves. But even
if people do not want to give us money, they still give out of helplessness because
they have fear that if they do not give money to a hijra, she might curse them so
that in a next life, they will become a hijra too.
Or she might curse them so that they would bear losses
in their family, or in their business.
V:
Have you ever experienced bad things during mangti?
P:
(00:07:20) Yes, many times during mangti I’ve been
beaten. Some people tore my clothes as well.
No one looks at the good things about us. People look
at us from a very bad point-of-view. Some people slap us as well or will shoo
us away.
The police never help us. They discriminate us or they
want to have sex with us.
In situations like these, there are normally many
policemen together. Not one policeman. So they beat us and forcefully have sex
with us.
Yes, they do such things. Such things happen often.
8. VOICEOVER 00:08:17,400
– 00:08:36,960
VALENTIJN: I travelled back to New Delhi to meet with the Pahal
Foundation, an organisation looking out for
transgender people, in particular, transgender sex workers.
Many of the staff are sex workers, so they're well
aware of the dangers that transgenders face on the streets.
9. DIALOGUE
00:08:37
-00:09:49
VALENTIJN: Since I’ve been
in India, I’ve heard a lot of different words: I have heard transgender, hijra,
kinnar... How do you identify?
MANPREET: (00:08:48) I
only identify as transgender.
VALENTIJN: Transgender.
MANPREET: (00:08:51) Hijra
is a culture. It is a tradition and a community that has been going on for a
very long time in India.
Transgender is what we identify ourselves as.
OTHER TG: (00:09:03)
Transgender is just an identity for us. It does not involve rules and pressure
from the community. Now we are free to do anything.
But if we follow the Hijra lifestyle, we are overburdened
with rules about where we can go, whom we can meet, regulations on eating etc.
If we have to go somewhere, we have to go with the guru only.
We cannot go alone anywhere.
VALENTIJN: Right, so when
it comes to hijra culture, is there a lot of oppression and abuse from the
gurus to their chelas going on?
ALISHA: (00:09:30) Only
those who make mistakes get punished.
For instance, if the disciple does not follow the command of
the guru, the guru has the right to punish her.
The guru will make a video of the punishment given to the
disciple and circulate the video in the entire hijra community.
Furthermore the disciple cannot go anywhere and loses all
support from within the community.
She remains a total outcast.
If anyone within the community tries to get in touch with
her, they themselves will be fined for that.
10. VOICEOVER
00:09:49,360
– 00:10:16,160
Alisha shows a clip of a naked chela who's been chained up by her guru
for begging in an unauthorised area.
A scolding hot coin is placed on her forehead: a traditional punishment.
She begs for mercy, but her guru keeps hitting her.
I had a romanticised idea of the gharana.
I thought it was a place where hijras could find a new home.
But this clip turns everything upside down.
11. DIALOGUE 00:10:15-00:12:13
V (00:10:15) That’s really
shocking
And this happens a lot? Stuff like this?
M -Yes.
V (00:10:23) What other
violence does the transgender community face here, when they are on the streets
in Delhi?
M (00:10:30) Sex workers
often get harassed by police officers. They pick them up and force them to have
sex with them.
Street gangs harass us as well. They sometimes snatch our
money and try to have free sex with us.
They also try to have sex without protection, without a
condom.
So the risk of getting infected with sewually transmitted
diseases goes up very high.
So they create a lot of problems for us.
Some of them are snatchers. They keep blades on them and they
cut sex workers on the face and different parts of the body.
They force themselves upon them and try to rape them.
SHAIRA (00:11:07) I want to tell
you something.
M - Listen
carefully.
S (00:11:11) On the new
year’s eve, I was hanging out with a few friends.
Out of nowhere came 2 or 3 thugs on a bike.
The guys just picked me up from the street and they
forcefully made me sit between them on the bike.
They were Gujjar boys from the business community.
They took out petrol from their bike and forced me to give
them a blow-job.
They treatened to throw petrol on me and to set me ablaze if
I would not.
So I had to give them both a blow-job. I had to have sex with
them.
After that they slapped me on the face, and they ordered me
to run away from that place.
V: What did you do,
did you go to the police?
S: No.
ALISHA (00:11:49) We can’t even go
to the police. They might object why we are hustling (tippelen) on the streets.
The police might want to have sex with us. Or they poke fun
at us with vulgar talks.
They would themselves force us to have sex with us. They
would give us even more problems.
They will try to involve our families. And we would not like
our family to know about such matters.
V: Do you have a
lot of fear to go out?
A: Of course we are
scared.
M: Of course.
A: I feel scared
and ask myself if I will be able to see the next day sun.
12. VOICEOVER
(00:12:13,200 – 00:12:43,920)
VALENTIJN: The stories these girls tell me leave a deep impression.
I can't imagine their lives never feeling safe.
Even if you're on the street with a guru, or even the police, discrimination
and violence are always present.
One big problem for transgender Indians is a lack of job security.
Most of them end up in sex work.
One person trying to change this is Rudrani.
She started the first hijra modelling agency.
13. DIALOGUE (00:12:44 – 00:15:27)
VALENTIJN: Why did you
want to start a modelling agency specifically for trans women?
RUDRANI: Fashion is all
about experiment, fashion is all about – you know – inclusiveness. And the
image which people have been seeing of transgenders, how they stereotype
transgenders, that they are agressive, that they are only good for sex work and
begging. And we really need to break that stereotype. Because people who are
doing sex work and who are begging, it is not their choice. They really want to
become models or they want to become air hostess, they want to become –you
know- entertainer. For me everybody is beautiful in their own capacity. Just
because they don’t have the resources – you have resources, you have a lot of
things to make yourself beautiful. So it is all about survival, if given the
opporutnity they are also beautiful and they will do it wonderfully. But we
will make our way and we will come in front. So I think modelling is the best
way because it is a beautiful outreach.
V: I read that
some time ago you were the victim of a very violent attack and you shared that
story very openly on Facebook. Could you tell me a little bit of what happened?
R: I was out for a
dinner with my ex-boyfriend. And all of a sudden three bikes come, with almost
9 to 10 people, I can’t even make out because it was night. My boyfriend was
riding a scooter, and I was sitting behind. And they literally were almost
close, you know they surrounded us, and they tried to pull me away from my
boyfriend. I resisted, I shouted. They picked a big stone and they started
hitting us. And one of the stones hit me here.
V: Why did you
want to speak out? Why did you want to show people on Facebook? Because the
pictures are horrible.
R: Because I was
sad. Just a few months ago, one of my friends was shot dead.
V: I’m so sorry.
R: She was a sex
worker and I mean... she disappeared. Next afternoon there was a call, and when
we all went there, she was shot dead in the night and by afternoon 12 rats had
eaten all of her ears, eyes, toes. And it was a horrible... I mean, how can
somebody do this to a human. So I wanted to speak, I do not want to die like
this, I do not want – you know - to be found – you know - in a gutter. Missing,
gone, doesn’t matter. Because I believe trans lives matter, it matters.
V: They do.
14. VOICEOVER
(00:15:27,680 – 00:16:03,040)
VALENTIJN: "Trans lives matter," says Rudrani.
The global outcry for respect and dignity has reached India.
I'm now meeting with Alisha to attend the New Delhi Queer Pride parade.
This year marks a special occasion.
Just a few months before,the
Indian government abolished Article 377, which criminalised
sex between men and transgenders.
The abolition of this article is a step forward for the LGBT community.
But there's still a long road ahead.
15. ON-CAM
CROWD: One,
two, three, four. Open up the closet doors.
Five, six, seven, eight. Don’t assume your kids are straight.
16. VOICEOVER
(00:17:25,440 – 00:17:41,320)
VALENTIJN: As night falls, we leave the parade behind.
Alisha brings us to where they do sex work.
By a busy road, she leads us to the bushes.
Some of Alisha's friends are already waiting behind a barbwire fence.
17. DIALOGUE (00:17:45 - 00:20:15,080)
VALENTIJN:
Hello. Valentijn.
Can I ask you, do you girls ususally come here to work at
night?
SEX WORKER: Yes, at the
road.
V: Aren’t you ever
scared to come here?
SW: Yes. Mostly we
are scared when we are here late at night. The police...
ALISHA: The police creates problems,
and often thugs come in a group of three or four.
They want to have free sex and put a pistol to
our face.
But the police just asks us: why do you even
stand here?
So they don’t act, they just say: don’t stand
here.
No, the police does not help.
A (00:18:20):
Come on. Look, condoms.
V : So you come
here to distribute the condoms as well?
A: Here, condom.
V: So this is the
condom that you distribute.
A: Yes. The ngo
gives them to us. And you can find the wrappings on the ground. Here.
V: So when you
meet a client, what happens? You come here?
A: Yes, this is
where we bring our client, and do sex with.
V: And what
happens then?
A: First we do
blowjob, and after that we perform sodomy.
A: (00:19:04) When
I feel it’s not safe I try to run or to hide. There are places in this jungle
that I know where I can hide.
A (00:19:10)
Sometimes they put a pistol to my head, and threaten me that they will shoot
when I don’t consent.
V: Do you think
this is a safe place? Do you think it’s
a safe working place?
A: Yes, yes. Quite
safe.
V: Because you can
hide and stuff?
A: Before 11pm it
is quite safe, but
it’s not after 11.
A: (00:19:26:15)
And compared to the street it is better because we can hide. Otherwise when we
run, we may get hit by a moving car.
A: (00:19:39) Look,
there is the bus.
V: How do you get
the clients to come to you?
A: Mostly the
clients get out at the bus station and walk right past us.
A They ask how
much, and when they agree we go into the woods.
A Sometimes they
come by car, and they ask us to have sex in the car.
A And sometimes
they want us to go home with them.
V: But you never go
in the car, right?
A: Only when I feel
that it’s safe.
18. DIALOGUE 00:20:17,160 - 00:20:29,680
ALISHA: What do you want today?
CLIENT: - A blowjob.
C: I can only do 100-150 rupees.
A: - Make it 200.
C: Without condom.
A: - No.
C: I want no condom.
A: - That'll be 200.
ON-CAM SPEECH 00:20:33,200
– 00:21:27,160
VALENTIJN: It's fucking weird.
I can't imagine it being OK to do sex work in a place like this.
No, I really can't.
The whole area looks incredibly unsafe.
When you hear about what they deal with, guys taking out pistols,
forcing you to do whatever they want for free...
No, it's not safe here.
I really don't want to be here.
I just want to get out of here and...
I can't do anything about this.
I'm just standing here, and...
I've had enough now. Sorry...
19. VOICEOVER
(00:21:45,480 – 00:22:12,560)
VALENTIJN: From Delhi, we take the train to Allahabad, a sacred place for many
Hindus.
Every 12 years, the Kumbh Mela takes place,
the world's largest religious festival.
During the Kumbh, millions of pilgrims head to
Allahabad to bathe in the holy river Ganges.
During this time, Laxmi will be in Allahabad with her hijra order.
We meet her during her preparations.
20. DIALOGUE
(00:22:11 – 23:37)
VALENTIJN: When did you first realise that you were trans? When did that realisation
come?
LAXMI: I never realised i was trans, the world made me realise
I was trans. Did you realise you were trans. No! We were as normal child as we were,
we were going to school, only our femininity… we didn’t fit in those boxes of
male and female and then we became an outbox for everybody in the society. Then it
starts: oh homo, gay, you know, for us chakka, hijra, mamu, gur, all those
names which are used to completely take away my dignity and to take away my
whole human existence.
We are considered as a sexual object in the
patriarchal world. What they cannot do with their wives, they want to
experience it with the trans women.
Society is considered very inclusive about all
the genders, but it is not true underground. Still we have stigma, still we
have discrimination. Still transgenders are killed, one bullet is enough to
kill them.
And we wanted to create that change for every
individual part of the Vedic Sanatan Dharma,
Though I am the high priestess but the high
priestess’ job is to safeguard everybody.
So I always say one thing is that I am the medium, and god has provided me with
the right place at the right time.
21. VOICEOVER
(00:23:41,40 – 00:24:00,36)
VALENTIJN: Laxmi clearly wants to restore
hijras to their traditional social status.
On the dried-up banks of the Ganges,
Laxmi blesses the earth for the holy Kumbh.
High-ranking Indian hijras are attending the ritual.
Laxmi invited me to take part in the ritual.
22. DIALOGUE (00:24:56 – 00:25:22)
LAXMI: It is a sure responsibility that my coming
generation also be treated with respect and with dignity.
Everything is about dignity.
We are a cultured civilization, whether west or
east or north or south.
What was the whole fight about?
It was all about inclusiveness in the society.
Or if you have the guts, you create your own
society than.
23. VOICEOVER
(00:25:28,320 – 00:26:03,640)
VALENTIJN: The position of transgenders in India is marked by stark contrasts.
What sticks with me are the remarkable people I've met, and the courage
they show in their struggle for acceptance.
I feel a certain distance, since our lives are so different.
In the Netherlands, I'm privileged.
But here, there's a long way to go.
But now I am even more convinced that transgenderism belongs to all
times and cultures.
Trans is more than a fashion.
We've always been here, and we're here to stay.
And I take pride in this.