இந்த நூல் தமிழ்கத்தில் திருநங்கையர் சமூக வரலாற்றின் ஆங்கில பதிப்பு. இந்த நூல் தமிழகத்தில் கடந்த 20 ஆண்டுகளாக அரசியல் சினிமா, ஊடகம் ,சமூக அமைப்புகள் ,தனிநபர் என திருநங்கை சமூகத்தில் நிகழ்ந்த சமூக பொருளாதார ,சட்ட மேம்பாடுகளை ஆய்வு செய்து எழுதப்பட்ட நூல் ஆகும் .கிட்டதட்ட 10 மாதங்கள் தமிழகத்தின் பல பகுதிகளில் ஆய்வு மேற்கொள்ளப்பட்டது
4. 4 Social History of Thirunangai Community in Tamil Nadu
‘Hey onpathu’ [literally means ‘nine’ – derogatory term]
A soul which often gets ill treated by this word
‘Hey two in one’
A soul which feels the pain of thousand thunders have
fallen on their heads by this word
‘My family accepted me’
A soul which is waiting for this word
Who is this soul?
It is none other than Thirunangais who inhale the same
air that we inhale, who live in the world that we live, who eat,
sleep, awake, and spend every dawn like us
She gets sun like us. She gets moon. She gets stars.
She gets rain, sun light, and storm. Similarly, she gets a lot of
society’s abusive looks and words.
The things that they miss include:
Meaningful love
Supportive family
Bonded relationship
Friend in support
Overwhelming love
Unlimited help
Third
world war
5. Ms. Priyababu 5
Society which do not cheat
Doubtless embracement
Mother who does not reject
Father who does not isolate
There is a world for men
There is a world for women
There is a world for Thirunangais too.
This book…
Third world war
Generally wars happen with help of weapons
There is no strong weapon like abusive language.
Priya Babu is the leader of the third world. She charges
with words of weapons. We stand without support by putting
our face down out of shyness.
Do you know why?
Our sisters are succeeding after bearing patiently all
our abuses and hurts.
Guilty sense disturbs us while saying that their world
becomes green after bearing patiently all our hot weapons
without our love and compassion. Heart drowns without
answers.
The stories that we have heard so far include fictions,
told stories, untold stories and cooked-up stories.
In this book, Priya Babu says true stories. While she
expresses and narrates about themselves, their successes,
agencies and activities, and the thorns that they have crossed,
it sounds high in voice.
Before - we failed to hear smooth voice, We forgot to
hear smooth voice and did not like it. Now, if we reject to hear
this high sounding voice, we might become good for nothing.
Instead of becoming useless soul of either human or beast, we
can gently let the words, information, data, and historical events
of this book into our heart.
6. 6 Social History of Thirunangai Community in Tamil Nadu
Among this crowd of people who lives without
meaningful principles although they have born incomplete,
Thirunangais determine their own ways, strategize for their
future, they build their own haven and remove their thorns.
Although their birth, life, relationship and world around
them became issues, they taught us life management that
eliminates innumerable problems.
Among them there is thirst for words, speech,
leadership, social responsibility & moreover the thirst for life
and survival.
They are not impotents who destroy life for the sake of
unrestricted reasons such as letting the thorns, not getting
appropriate colours, and not buying costly foot wears.
They are people who have won God, nature, and
themselves. They are mothers who conceive, procreate, and
protect themselves. They are the new God who performs all
three duties of god – Creation, Protection & Destruction.
These new age Bharathis march forward with boldness
in heart, straight-forwardness, fearless thought, proud walk, to
cussed look with ethics.
Let us leave the way for them or
Walk together !
Join together !
As sky belong to them as well
Earth is for them as well
Air is for them as well
They are activists who work for their community
They are humanist who raise voice for their community
Priyababu – a stern hard worker who gives herself for
the community
The silent history of marginalized holy people and
unheard individuals are being spoken now. Their dark life is
being exposed into light now.
For these, Priyababu is the forerunner.
7. Ms. Priyababu 7
Her boldness, smile, punctuality, activeness always
deserve my admiration, prayer, and pride.
I am waiting to see Priya’ s many achievements and
writings that may deserve awards.
Thousands of best wishes in advance.
With Love
Andaal Priyadarshini
9. Ms. Priyababu 9
Many events ensure that Tamil Nadu
(TN) has always been instrumental in initiating
dialogues for several social changes in several
periods. History of TN traces efforts taken by
Periyar, shortly known as E.V.R to bring social
reforms by advocating all his life against un-
touchability and for women’s freedom from
bondage.Also, it can be noted in the history of TN
thatPeraringnarAnna’svoicesforsocialjusticeand
social freedom of oppressed communities which
later became a movement and brought a new
episode in the political history of TN.
Mid-day meal program initiated by Thiru.
Kamarajar (called with respect as the leader of
the poor) helped poor and downtrodden students
in continuing school education. Later in the period
of former honorable Chief Minister Thiru. M. G. R,
free meal program led Tamil Nadu to be one
among the few pioneer states in India for ensuring
children to complete primary education.
Introduction
10. 10 Social History of Thirunangai Community in Tamil Nadu
In this way, many people from different walks of life
including the Community Leaders have been working sincerely
for traditionally marginalized and oppressed Thirunangai
communities to mark their own identity inTamil history. Notably,
All IndiaAligal Sangam founded by Thirunangai NooriAmma
in 1996 was the first organization to work for transgenders at
national level. Similarly, Thamil NaduAravanigalAssociation
(THAA) founded by Ms.Asha Bharathi and Ms. KirubhaAmma
in 1998 was the first community organization in TN to address
health and economic needs of Thirunangais.
Besides, many Thirunangais prove their mettle by
playing dominant roles such as Revathi and Living Smile Vidya
in writings, Kalki and Rose in media, Narthagi Natraj and Ponni
indance,JeevaandBharathiKannamainsocialworkbymaking
their contribution in respective fields of activities.
As a result of many innovative efforts taken by many
social activists over the period of many years, the mainstream
population became aware of the social structures, lifestyle,
issues, concerns, expectations, and emotions of Thirunangai
communities. This resulted in establishment of good relationship
between Thirunangai communities and mainstream
communities. Besides, this helped many Thirunangai activists
to strategize their advocacy activities in partnership with
mainstream communities.
Initiation of Transgender welfare board by TN
government for the growth of Thirunangai community was the
greatest outcome of advocacy activities of Thirunangai
communities which tentatively was begun in 1990’s.
The book ‘Thirunangai movement in TN’ was written
with the primary objective of documenting all the events resulted
in social recognition of Thirunangai communities along with
mainstream community and the Community Leaders were
instrumental for those events.
To write this book, we personally interviewed about 20
people belonging to different fields. Besides, we compiled
information from many Thirunangai communities-related
11. Ms. Priyababu 11
literatures in TN such as book chapters, small stories,
newspaper articles, and websites.
My sincere thanks to Ernest Norohora, and Ms.Alka
Narang (UNDP) for their support. I thank Dr. Venkatesan
Chakrapani, Centre for Sexuality and Health Research and
Policy (C-SHaRP), for his valuable inputs and guidance in
conceptualization of content, compiling of information,
schedulingandconductingin-depthinterviews.IthankD.Dinesh
Kumar, ResearchAssistant, for translating this book which was
originally written in Tamil and translated in English by assisting
incompilingofinformationandbookchapters. IthankMr.Ruban
Nelson (C-SHaRP) who did Tamil typing of the book and Mr.
Murali Edwin who provided guidance to write several compiled
information appropriately. I thank Mr. Murali Shunmugam
(C-SHARP) who guided me in several aspects. Finally,
wholeheartedly I thank all Community Leaders and Thirunangai
community friends for their full pledged support in successful
completion of this book.
Yours,
PriyaBabu
13. Ms. Priyababu 13
1. Thirunangais in Tamil Literatures
and Theology 15
2. Social Structure of Thirunangais in
TamilNadu 21
3. Role of Tamil Community in the Development
of Thirunangai Communities 37
4. Role of Political Parties in Thirunangai
Community Development 53
5. Thirunangais in Tamil Media 59
6. Reference List 67
Content
17. Ms. Priyababu 17
The origin of Tamil literatures can be traced even
before 2000 years ago. ‘Tholkappium’ written by Tholkapiar
found to be identified as the most traditional Tamil grammar
book. ‘Tholkappium’ was found to be the first literature in
Tamil to mention about trans-gender communities.This book
documented about Thirunangai identity in the chapter ‘sol’
[literally means ‘word’], section 4: “People who transformed
their masculinity”. Besides, in chapter 12, the author
mentioned that “People who surrendered their masculinity
should not be mentioned as ‘man’.” It can be understood
that according to Tholkapiar that people who surrender
masculinity shall need to be seen as woman.
It can be understood that even in the period of
Tholkapiar there were existence of Thirunangai communities
and discussions/dialogue -about their body language,
gender identity, and sexual identities - were initiated by many
Tamil poets and writers. After the period of Tholkapiar the
word ‘pedu’ [literally means ‘impotent’] was in existence to
refer Thirunangai communities. This can be traced in the
poem of Avaiyar. The poetess looked the gender
transformation as biological flaw.
TheTamil grammar book titled ‘Thivaakara Nikandu’
mentioned about Thirunangai identity, body language,
activities and lifestyle. Tamil fictions came after that found to
refer Thirunangai communities as ‘Ali’. Some poems
categorized god into three genders – male, female and ‘Ali’.
Fictions period found to be golden period for Thirunangai
communities as it looked at with great respect, treated as
human, and even compared them with god.
Moreover, specifications about Thirunangai
transgender communities can be seen in the select epics:
Silappathikaram, Manimekalai, and Seevaga Sinthamani.
In Silappathikaram, there were descriptions about 12
different types of dances of Madhavi. One among those was
‘pedi koothu’ [literally means ‘impotence’ dance].
18. 18 Social History of Thirunangai Community in Tamil Nadu
God - Arthanareeswarar
Many books relating to Hindu religion mentions
about Thirunangai communities. Notably, there were
specifications about Thirunangai communities in astrology.
Some planets and stars are named as ‘Ali’ [identity or label
used to refer Thirunangai communities before some years.
Now it is considered as derogatory label]. Besides, events
of male god assuming form of female can be noted in Hindu
mythology. God Vishnu took form of Mohini [beautiful
women]. Lord Vishnu took the form of female and save birth
of god Ayappa. And, while sacrificing Arvan for the sake of
success in war, again Lord Vishnu took the form of female.
19. Ms. Priyababu 19
It can be noted from these events in Hindu mythology that
gender transformation was always supported by god and it
was seen as equivalent to the status of supreme power/god.
Furthermore, even now after 41 days of sincere fasting,
Thirunangais visit Sabari Malai [a temple situated in the hill
station of Kerala] to worship LordAyappa. In many northern
districts of TN especially Chennai, Kancheepuram, and
Vellore many Thirunangais administer their own
Angalamman temple and predict and reveal the future for
the devotees visiting those temples.
Just like Hindu religion, Thirunangai communities
were often accepted in Islamic religion also. Many
Thirunangais across TN used to visit Nagoor – ‘santhana
koodu’ [literally means sandal cage] festival organized by
Muslims every year. Also flavour of Islamic culture can be
seen in most of the practices and ceremonies of Thirunangai
communities like paal function followed by sex transition
operation. While TransgenderArchana belonging to Erode
District Thirunangaigal Sangam explaining about this:
Chrissmass Function
20. 20 Social History of Thirunangai Community in Tamil Nadu
“We keep apart a portion of every day earnings for
Nagoor god. At the end of each year, with that money, we
buy 101 or 501 mud pots depending upon our capacity and
fill them with food items. After praying to god by presenting
those mud pots, we offer all mud pots/food to poor people
except ‘one’. We bring the remaining ‘one’ to our home as
we see it as “fortune.”
Similarly, Christian missionaries consistently work
for Thirunangai communities. CSI church based in Chennai
work for socio-economic development of Thirunangai
communities. Some Thirunungais got attracted to Christian
religion and have chosen Christianity. While Thirunangai
Ester Bharathi explaining about this: “
“Now I offer service in ECI as pastor. This is the first
time Thirunangai in female attire admitted in congregation.
This is my long time dream. Father Immanuvel helped me to
join in Bible College.After 4 years of studies, he appointed
me as pastor in Natarajapuram village. People honour with
me, good respect. They invite me for their family functions.”
23. Ms. Priyababu 23
Each community has got their own social structure,
customs & traditions, and festivals as their social identity.
Similarly, Thirunangai communities defined their own social
structure quite long ago and live accordingly. Among this,
mother-daughter relationship exists in Chennai and jamath
system exists in other districts (excluding Chennai) of TN.
That is the root cause for family system of Thirunangais in
TN. Most of the Thirunangais in TN have affiliation to this
family system.
Chennai Thirunangai community structure:
In Chennai, the capital city of TN and in its outskirts,
Thirunangai family system known as madras jamath exists
even now. Just like mainstream population, relationships
such as mother-daughter, aunty-daughter in-law exist in
Thirunangai communities. While senior Thirunangai and
president of TRA (Transgender Rights Association)
expressed about Thirunangai community structure and ritual:
“Mother-daughter relationship exists among
Thirunangais in Chennai. In districts like Kancheepuram,
Guru-Chela relationship exists. They [Thirunangais
community] create mother-daughter relationship through a
ceremony known as – madikatrathu [literally means tie to
stomach]. If a kothi [young transgender] comes to our home,
[some senior transgender] will adopt her as daughter by
paying Rs. 5 [to jamath]. This happens traditionally.”
Casual life style without any authoritarianism and
oppression is seen in this social structure followed by
Thirunangais which often resembles the families of
mainstream communities. Consequently, concept sharing
happens in this system smoothly without any hurdles.
Besides relationships such as mother, mother-in law, aunts
are seen as more responsible in the family. In child adoption
ceremony and rituals followed after sex transition surgeries,
24. 24 Social History of Thirunangai Community in Tamil Nadu
ChennaiThirunangaicommunitystructure:
25. Ms. Priyababu 25
the mother and mother-in law play a very prominent role.
‘Sister in law’ relationship is found to be a friendly relationship
to share feelings. Thirunangais who got many family
responsibilities like this, live in many places of Chennai as
joint or small family. As there is space for mutual sharing,
there is always scope to discuss about their present
community status and future directions. Moreover, many
Thirunangais belonging to this family system regardless of
their age, and relationship work in Thirunangai CBO (such
as THAA AND TRA), MSM CBO (such as SWAM and
Sahodran) and NGOs (ARM and ICWO). Community people
who worked for community development have initiated many
discussions relating to community development.
Furthermore, it can be said that Thirunangai communities
have always taken up new changes and concepts.
Hyderabad and TamilNadu jamath system
Presently, social structure called as Hyderabad and
Tamil Nadu Jamath system prevails in all districts of TN
excluding Chennai. In Hyderabad, Jamath contains two
divisions – badae hawali and choatae hawali. From
Hyderabad this practice spread across South India. While
a senior Thirunangai named Sinthamani Amma based in
Koovagam village of Villupuram district expressed about
spread of this practice in TN:
“Thirunangais from Hyderabad used to visit Nagoor
“santhana koodu” festival. They used to worship in mosque
and participate in kawali singing events. They also adopted
Tamil Nadu Thirunangais to their respective houses. These
adoption events happened in Nagoor mosque.”
People who were selected based on this practice
became nayak for the respective district. They used to play
major role in the development of Thirunangai communities
in their respective districts. Many nayaks in Thirunangai
have formed social welfare organizations for socio-economic
empowerment of Thirunangai communities in their
26. 26 Social History of Thirunangai Community in Tamil Nadu
respective districts. Velore District Thirunangaigal Sangam
in Velore, Erode Mavatta Thirunangaigal Nalan nadum
Sangam in Erode, and TamilNadu Thirunangaigal
Association (THAA) in Kancheepuram are some of the
notable organizations led by Nayaks. While KirubhaAmma,
Jamath leader and secretary of THAA explaining about
activities of THAA:
“My organization works for Thirunangai infected by
HIV. Community care centre run by us is being funded by
TamilNadu State AIDS Control society. Besides, we run
Thirunangai self help groups.”
Often these social organizations serve as platform
to discuss about issues faced by Thirunangai communities
and devise plan for social development.Also, existence of
nayaks and most Thirunangai individuals in the same
districts where they were born (without migrating for survival)
along with family members, friends, and relatives living in
TamilNadu jamath system
27. Ms. Priyababu 27
the same village often extend their support for community
empowerment. Besides, the rapport of nayaks with
influential persons in multiple departments and their
understanding/knowledge about local socio-political context
often help to devise plan for community development.
Furthermore, existence of some young Thirunangais as
nayaks with considerable educational qualification of many
nayaks often facilitates them to live and work casually with
mainstream communities.
Festivals
Koovagam festival celebrated for God Aravan in
Villupuram district is the biggest festival for Thirunangai
communities in Tamil Nadu. LordAravan was sacrificed to
Goddess Kali in Mahabharatha battle field for the Sake of
Pandavas success. Based on the last wish expressed by
Aravan before death: “One night family relationship with a
girl after marriage”, Pandavas searched for a bride.As none
came forward to marryAravan who would die soon after the
marriage, Lord Krishna took form of Mohini [beautiful
women] and married Aravan. After one night relationship,
Aravan was sacrificed to Kali as decided and Mohini
assumed the form of widow. In the festival celebrated
based on the story, Thirunangai communities who
change themselves like Krishna from man to woman
come together to marry Aravan in night and next morning
would assume the form of widow.
Many TG communities across the globe can be
seen in these festivals celebrated since many years.
Just like some mainstream festivals such as Diwali and
Pongal, Thirunangai communities would wear new
dress and celebrate this festival with other peers. On
the eve of this festival, rallies, book release,
documentary film festivals, and HIV prevention-related
events are organized. In these festivals, in addition to
Thirunangais coming together, it can be seen that they
28. 28 Social History of Thirunangai Community in Tamil Nadu
also adequately focus on their livelihood rights,
community development, and social recognition.
Financial support provided by HIV agencies such as
TamilNadu State AIDS Control Societies/AIDS
Prevention and Control Project and participation/
involvement of many political leaders in the festival
shows that many stakeholders were involved in
Thirunangai community development.
In temple festival organized in many districts of
TN, entire Thirunangai communities used to participate
and show their involvement. Specifically, Thirunangai
communities would participate in festivals such as
Erode Bannari Amman festival, Sathur Irukkankudi
temple festival, Trichy Samayapuram festival,
Melmalaiyanur Angalamman festival. Moreover, in new-
year and Christmas functions organized by Christian
missionaries, Thirunangais would often participate. All
these reveal that there is always spiritual-based
acceptance to exist for Thirunangai communities in TN.
Koovagam temple festival
30. 30 Social History of Thirunangai Community in Tamil Nadu
Koovagam festival
Koovagam festival
31. Ms. Priyababu 31
Occupations
Many Thirunangais have involved in several
occupations for many years in TN. Specifically, many
Thirunangai cook experts live in the important districts of
TN such as Coimbatore, Karur, Salem, and Chennai.
Thirunangai idli shops functioned in Chennai
Vysarpadi and Salem could be seen as foundation for social
change. While Thirunangai cook expert Kavitha from
Coimbatore explains about her profession and experience
in working with mainstream communities:
“Thudiyalor nearby Coimbatore district is my
native place. Now I am taking cooking orders and
offering service. Initially, I worked as cook assistant to
a senior Thirunangai person Mathanamma based in
Coimbatore. Initially people looked-down upon us with
a big question in mind – would employing Thirunangai
as cook of work? Later we got orders by sensitizing
them. Now they are ready to offer orders after knowing
our food taste. We have employed some women in our
cooking team.”
cook experts from Coimbatore
32. 32 Social History of Thirunangai Community in Tamil Nadu
ErodeKaragaattamDancers
33. Ms. Priyababu 33
Moreover many Thirunangais were engaged in
folk arts in Erode and other Southern districts such as
Madurai, Virudhunagar, Dhindigul, and Theni. While
some Thirunangais dance in temple festivals and
political party functions, some offer oppari (mourning
songs) in death ceremony. It can be understood from
Thirunangai involving in such occupations, that
mainstream people have accepted Thirunangais as one
among them. Besides, by engaging in these
occupations, Thirunangais get adequate opportunities
to interact with general community. This result in general
community understanding about lifestyle, social issues,
and expectations of Thirunangai communities. However,
in some districts including Chennai, many Thirunangais
engage in Mangthi and begging. While Thirunangai
Maanu explains about alternative employment
opportunities:
Thirunangai Dancers in Goverment function
34. 34 Social History of Thirunangai Community in Tamil Nadu
ThappaattamTraining
35. Ms. Priyababu 35
“There are many literate Thirunangais. If the
government arranges job for people like us many
Thirunangais might not enter into sex work and begging.
Only a few Thirunangai get job in social organizations.
So many of us engage in sex work and begging, although
not interested.”
Lack of employment opportunities for
Thirunangai even in cities like Chennai is the primary
reason for Thirunangais engaging in sex work and
begging. Only very few Thirunangai have succeeded
securing job in some industry by their special talents.
Thirunangai carnatic dancer Narthagi who won Sakith
Natak Academy Award – 2011 in the line of many legends
including Bala Saraswathi and Leela Semsan can be
seen as epitome.
39. Ms. Priyababu 39
Many media and oral records ensure that many
social agencies, Thirunangai community agencies, social
activists, and voluntary groups work for Thirunangai
community welfare and development.
In 1990’s Thirunangai communities were
stigmatized and discriminated by mainstream communities.
As there were no trans-gender legal rights and social
recognition, in our constitution, in some districts many
Thirunangais engaged in sex work and begging for their
livelihood. Besides Thirunangai communities settled in the
select areas of TN due to lack of awareness about
Thirunangais among mainstream populations. While Ms.
Noori Amma, president of SIP+ expresses about this:
“Thirunangais are not those who are born just these
days. There are many nick names – chakka, onpathu, oosu.
Only now after recognition, the identities such as
Thirunangais and Thirunangai have come.”
In this situation, slowly some social agencies had
come forward to recognize and support Thirunangais. While
Mr. Hariharan, Social activists and Director of ICWO explains
about this:
“ I n
1990’ s WHO
commissioned
a study titled –
Exploratory
Ethnographic
Study to
identify sex
workers in
Tamil Nadu. In
continuation
of that, homo
sexual men Thirunangai Nooriamma
40. 40 Social History of Thirunangai Community in Tamil Nadu
and transgender were identified in 1992-1993’s and were
involved in HIV prevention work. From 1994 to 2004, the
workbeganinTamilNadu.ManyThirunangaiswereemerged
as leaders out of this work.”
It is true that part time or full time job opportunities
in HIV prevention work not only provided platform to express
their skills and socialize but also helped to discuss the future
directions of Thirunangai community development. The
outcome of the experience gained from this HIV work could
be noted in formation of Thirunangai agencies: Akila Ulaga
Aligal Sangam founded by Noori Amma in 1996 and Tamil
Nadu ThirunangaigalAssociation founded byAsha Bharathi
Amma in 1998. Significant role of some social activists can
Thirunangaigal Asha Bharathi
41. Ms. Priyababu 41
be noted in these organizations founded by community
themselves for their development. While Asha Bharathi
Amma, former president, THAA explains about this:
“I was working with Dr. Manorama, founder of CHES
as volunteer. Out of experience that I gained from work, I
expressed Manorama about the idea to form an association
forourcommunitydevelopment.THAAwastheagencywhich
formed later with her support. Manorama stepped into the
houses of many Thirunangai is with me to form this
association.”
In this period, Koovagam Koothandavar Festival
where larger Thirunangais gathered together and also paved
important platform for community development. While Dr.
Manorama, Director of CHES describes about this:
“While we involved in HIV awareness work in
Chennai in 1996-s, many expressed to organize HIV
awareness campaigns in Koovagam Koothandavar
Festival. Based on that, first year we organized HIV
awareness programs. Later in second year, first time in India,
we organized Thirunangai beauty pageant show, round table
conference, rallies, and workshop forThirunangais. Mr.Abdul
Mishra, District Collector [during that period] and Mr. Ravi,
District Police Commissioner [during that period]
participated in these events as special invitees. Only in this
function, Mr. Ravi announced a respectful identity of
‘Thirunangai’for TGs as they every year marry LordAravan.
Besides, the district collector, Mr. Abdul Misra offered free
land pattas for 22 Thirunangais in the function.”
This event provided a platform to create awareness
about Thirunangai among media professionals and political
leaders. Consequently, many political leaders and media
professionals found avenues to contribute their participation
in Thirunangai community development. In continuation of
that, in 2002 and 2003, THAA organized Thirunangai beauty
42. 42 Social History of Thirunangai Community in Tamil Nadu
pageant show
with the financial
support of
TANSACS and
APAC.
In 2003,
c o m m u n i t y
o r g a n i z a t i o n
named – South
I n d i a
Thirunangaigal
Association for
Rights and
Rehabilitation
came into
existence inTrichy
to address for the
rights and livelihood needs of Thirunangai communities. This
organization initiated dance competition in Koovagam
Festival to encourage dance talents of Thirunangais.
Followed by this, many knowledge-based competitions such
as speech competition, debates, singing competition, and
the best Thirunangai women competition were organized
by many community organizations. Many Thirunangais
participated in these competitions and expressed their multi
talents. In these events, leaders belong to different
departments/fields, political leaders, social activists, and
media professionals participated as special invitees. Many
media documented these events in large scale.
In 2003, CSIM, a non-profit organization initiated
their efforts to address education needs of Thirunangai
communities. While Ms. Latha Suresh expresses about
contribution of CSIM to Thirunangai communities:
“In 2003, Ms. Shabeena Francis [TG women] came
to take 1 year PGDSIM course offered by our organization.
Thirunangaigal Jeeva
43. Ms. Priyababu 43
Only after interacting with her, she herself disclosed that she
was TG-women. Before that I did not have any knowledge
about Thirunangais. While she studied here, we or fellow
students did not face any issues. While she finished the
studies, she recommended a few Thirunangais into the same
course. In this way, 11 Thirunangais were offered education
in last 7 years.”
Furthermore, she happily remembered that
“Shabeena who got one year course presently
enrolled for Ph.D. in Tata Institute of Social Science in
Mumbai and CSIM sponsored her complete first year
expenses. Thirunangai Viji founded “Anbu Trust” in
Thoothukudi and worked for women, children, and
Thirunangais. Thirunangai Jeeva founded TRA in Chennai
and advocated for the rights of Thirunangais. Thirunangai
Dhanam founded social organization and worked for
Thirunangai living with HIV.And Thirunangai Rose works in
media.”
Educational interest of Thirunangais reveals their
mindset to live together with general population. Besides, it
can be understood that Thirunangais realized that education
is the primary need to work in mainstream jobs. In addition
to this, interest showed by many Thirunangais can be noted.
For example, Thirunangai Kalki, after her post-graduation
in media studies, initiated first Thirunangai Magazine titled
“Sahodari” in 2001. Also, she launched separate
Matrimonial Blog for Thirunangai seeking groom in Chennai
in 2009. While Kalki expresses about this:
“Mainstream society need to be educated that
Thirunangais have rights to marriage and rights to choose
their own groom. This was the primary intention behind my
effort.”
To honour her services, she was invited byAmerican
government as guest inAugust 2010. While Kalki expresses
about this:
44. 44 Social History of Thirunangai Community in Tamil Nadu
“As a human rights activist, I got opportunity to
participate in the International Visitor Leadership Program
organized by American Government. Young successful
leaders across the globe in different fields such as media,
social work, and arts were invited [to this program]. [The
purpose] was to provide platform to share and learn
experiences [among invitees]. The opportunity helped me
to share experiences [of Thirunangai movement of TN] in
America. I feel happy to be the first TG women in all these
years to participate in this program.”
In this way, it is important to note that work of TN
Thirunangai community has been disseminated even in
international platforms. All these events could be seen as
outcome of the community groups who came forward by
themselves for their community development. In this period,
in many districts of TN, Thirunangai formed their own
organization by themselves. Snegam Trust is one among
those community organizations formed in Theni in 2004.
Initially registration of this trust was ejected by the Registrar
as Thirunangai Trustees as they did not provide any valid
government documents [as address and identity proof]. This
realized the need to address basic rights of Thirunangai
communitiesinTN.Consequently,on6th
March,2004trustees
of Snegam Trust and Ms. Rajini, Director of Dalit Friendship
Association headquartered in Madurai field a public litigation
in Chennai High Court for Thirunangai voting rights. Dalit
agencies and tribal agencies consistently participated in
follow-up advocacy events organized by Thirunangai
communities. This public litigation and advocacy events was
widely spoken inTamil Media and among general population.
Most media in India largely focused this news.
This event could be seen as eye opener in different
sections of the society. Many sections of the society
especially women groups and writers associations provided
their possible support for TG community development. This
litigation could be seen as pathway to change views and
45. Ms. Priyababu 45
opinions of mainstream communities about Thirunangais.
Besides, this initiated dialogues and discussions around
gender identities. In the same year, Thirunangai community
groups of Vellore made efforts to form Self Help Groups and
other livelihood options. As per instructions of Mr.
Sidharanjan I.A. S [District Collector during that period], free
housing for Thirunangai was given in sugarcane industry
locations based in Katpadi. Besides, in 2005, a large scale
protest against rejection of life insurance for Thirunangais
was organized in Vellore. Followed by Vellore, Thirunangai
Community development efforts were begun in
Kancheepuram. In 2004, Suder Foundation, an Thirunangai
community-based organization formed an Thirunangai
cultural troupe to sensitize general population about human
rights violations and psycho-social issues faced by
Thirunangai communities. Ms. Meena Swaminathan,
Swaminathan Research Foundation, Tharamani, Chennai
and Ms. Mangai, Stella Maris College, Chennai were key
instrumental persons in forming this cultural troupe. More
than cultural troupe, they consistently voice out in different
forums for Thirunangai community development.After long
denial, 15 Thirunangais based in Pukkadurai,
Kancheepuram got free land pattas under Central
government’s Indira Awagan Yojana Scheme. Besides
Self-Help Groups forThirunangai were initiated. To empower
economically, the agency named ‘Nikila’ provided free
beautician and ayurvedic massage training for Thirunangais.
In 2005, voices of Thirunangai communities were
raised publicly in many districts. Specifically, VMMK, a non-
profit organization based in Virdhunagar, a southern district
of TN expressed the issues and needs of Thirunangai
communities to the district collector. These requisitions were
widely covered in local media. This could be seen as
important event that led changes in social view in southern
districts about Thirunangais.
46. 46 Social History of Thirunangai Community in Tamil Nadu
2006 -1st Trangender Rally
47. Ms. Priyababu 47
In 2006, THAA, SWAM, and Sangama organized a
large-scale public rally of same-sex attracted men and trans-
genders in Chennai.At the end of the rally which was primarily
organized for social recognition of Thirunangais, a requisition
letter [manu] was given to the Social Welfare Board Minister
of that period. Large-scale media coverage of the needs
expressed in the letter such as Special Self Help Group and
free sex reassignment surgeries found to be added strength.
In all these 4 – 5 year events, involvement of Government
departments, women groups, writers, dalit agencies and
media were very prominent for the development
Thirunangais. This involvement could be seen as their
sensitivity towards marginalized groups and expression of
thought for new equalitarian society.
In 2007 THAA in partnership with Guilt of Service, a
private agency offered free computer and typewriting
trainings to Thirunangais. For the inaugural function of this
training, Ms. Lathika Saran, Commissioner of Police,
Chennai participated as special invitee. This participation
reveal that both private and government departments accept
Thirunangai communities as their fellow beings by showing
interest in their development. In the same year, on 17th
Dec,
Chennai Branch of Action Aid which operates across the
2006 -1st Trangender Rally
48. 48 Social History of Thirunangai Community in Tamil Nadu
Globe convened a public hearing to document violence faced
by Thirunangai communities and policy development for
Thirunangais. While Ms. Ester Maria Selvam, Program
Manager, ActionAid explains about this:
“We worked among Thirunangai for 4 to 5 years.
We observed a lot of right violations against them. Policy
changes cannot be made by one or two persons. This is not
practical as well. Hence Action Aid along with their partner
agencies such as TASA and State Womens Commission
organized for a public hearing. With this, we documented
Human Rights violations against Thirunangais in TN.”
About 300 Thirunangais participated in this event.
And Jury Panel was chaired by Ms. Ramathal, Former
President, Tamil Nadu State Women’s Commission; Mr.Asif
Fernandes, H.R.F; Mr. Sampath, Retired Chief Justice of
Punjab; Mr. Kalimuthu, Commissioner of Police; Ms.
Kurshiyagandhi, I.A.S. Thirunangai community participants
presented Violence and Human Rights Violations faced by
Transgender awarners programme in Loyola college
49. Ms. Priyababu 49
them to the
Jury. Also,
needs and
expectations
of Thirunangai
communities
werediscussed
in the hearing.
Followed by
this hearing, a
four-member
committee led by Ms.Ramathal, State Women Commission
was formed with one member from each Police Department,
Social WelfareAgency, andThirunangai community.All these
events reveal the interest and willingness of government
departments and non-profit agencies to develop traditionally
marginalized Thirunangai communities. Besides, all these
events were important factors that led Thirunangai
communities to shape themselves as stronger community.
In 2009, first time in the world, Lions Club based in
Chennai formed an exclusively Lions Club for Thirunangais.
Ms. Noori Amma was the first elected Thirunangai leader
for this Club named – “Chennai Gemini Thirunangaigal Lions
Club”. While Mr. Manivanan who played significant role in
formation of this Lions Club which plays key role in
empowerment of Thirunangai explaining about its activities:
“Many agencies just use Thirunangais for their
program [HIV testing and targets] and did not focus
afterwards. This was of little use for Thirunangais
communities. So our objective was to make them as
members of Lions Club, identify their needs and work
accordingly. Initially we provided membership to Noori
Amma. As we liked her activities, we founded a separate
Lions Club for Thirunangais.”
Presently, Ms. Jeeva, President of Transgender
Rights Association, is selected as the President of this
Seminar with Police officers
50. 50 Social History of Thirunangai Community in Tamil Nadu
Lions Club which addresses the self-employment needs
of Thirunangais.
In 2008, TANSACS organized HIV sensitization
meetings for police across the state. HIV vulnerable
communities such as women in sex work, injecting drug
users, same-sex attracted men, and transgenders were
involved as community trainers for these sensitization
meetings. While Thirunangai community trainer Ms.
Gomathi explains about her experience:
“Former Director of [TANSACS], Ms. Supriya
Sahu, decided to sensitize police officials about target
groups by target groups. For that, she recruited talent
community persons and trained them. Later [TANSACS]
sent us to all districts of TN to educate Police Officials.
Initially, Police Officials looked differently while training.
While we clarified their doubts, they become very good
friend. Now I have many police friends.”
As a result of in volving community trainers, good
relationship was emerged between police officials and Thiru
nangais. It can be said that it significantly changed idea/
Thirunangai jamath leaders meeting
51. Ms. Priyababu 51
concept about Thirunangais in the minds of police officials
and made them to accept Thirunangai as fellow-beings.
In August 2010, Chennai High Court, Tamil Nadu
Social Welfare Agencies, and Sate Legal Advisory Board
jointly organized a one-day workshop relating to issues of
Thirunangais. Many State and Central-Level Persons,
Justice, Advocates, Police Officials, Media Professionals,
and Thirunangais participated in this workshop. In this event,
violence, violations, and issues faced by Thirunangai
communities across India were discussed at large. In
addition to that, there was a brief discussion on expectations
and needs of Thirunangais. These events can be seen as
participation and involvement of legal authorities in addition
to social activitis in the welfare of Thirunangais.Also, these
events can be seen as moti vating forces and platforms to
devise strategies to move a way forward for the community
development.
Tamil Nadu Murpokku Writers Association which
included Writers andArtists from different fields work jointly
with Thirunangai communities since 2004. While reporter of
Theekathir, Tamil Daily and secretary of Tamilnadu Writers
Association Mr. Mayilai Balu explains.
“We came to know that Ms. Mangai formed a
Thirunangai Cultural Troupe to stage skits. She is a feminist
andworkedinWomenAssociationformanyyears.Westaged
the drama composed/directed by her in one of our folknight
cultural programs. We used to conduct a review/de-briefing
meeting after each such event. In that meeting all discussed
about Thirunangais and opined that Thirunangais should
become part of their system. As we needed more
understanding about them, we invited some Thirunangais for
ourstate-levelconference.Moreover,wegrantedmarginalized
group literature award in remembrance of late- S.
Samutharam to Ms. Priya Babu for her novel. Followed by
that, conference titled ‘Thirunangai Literature World’ was
52. 52 Social History of Thirunangai Community in Tamil Nadu
organized. In this there were discussions between literature
written by and for Thirunangai communities.”
This writers association paved way for other sections
such as other marginalized groups, government officials,
women groups to correctly understand about Thirunangai
communities. Besides this association provided platform to
built good rapport and seek their support in several
developmental activities.
By this, it can be understood that different sections
of TN society have taken efforts for Thirunangai rights and
community development in their respective works.
Transgender Beauty Content
55. Ms. Priyababu 55
In 1998, a national plan of action was developed to
combat “trafficking and commercial sexual exploitation of
women and children”. State-Level Coordination Committees
were constituted in several states, including Tamil Nadu, as
trafficking is both a State and Central Government subject.
In the fourth Tamil Nadu state level Co-ordination
Committee meeting held on 4th August, 2003, the
Commissioner of Social Defense requested the TN
government to constitute a sub-committee to conduct a
detailed study on the ‘rehabilitation’ of transgender
people. Consequently, the TN government formed a sub-
committee called ‘Sub-committee for Rehabilitation of
Transgender People” under the Social Welfare and Nutritious
Meal Programme Department. A government order dated
23rd October 2003 was issued to authorize the formation of
such a sub-committee, with the Director of Social Welfare
as its nodal officer.
After formation of Sub-committee, several
interactions between political leaders (and government
officials) and transgender communities have been
documented. Both political leaders and government officials
had presided over functions in which transgender people
were honoured, or had attended the functions or events
organized by the Thirunangai community groups. Eventually,
the issues of transgender people entered into the Election
Manifesto of a major political party in Tamil Nadu. Released
in April, 2006, it stated “with a view to protect the welfare of
‘Thirunangais’ …. We will take appropriate decision after a
thorough examination of
various demands made by them”.
In October 2006, the follow-up Sub-committee
meeting was convened by the Director of Social Welfare
with representatives from various Government departments,
NGOs and Thirunangai communities. The Subcommittee
56. 56 Social History of Thirunangai Community in Tamil Nadu
made several recommendations that include: sex
reassignment surgery for eligible Thirunangai people; family
counselling for acceptance of Thirunangai people; admission
of Thirunangai students in schools and colleges; special
vocational training and skill development training for
Thirunangai people; and special grievance redressal
meetings to be convened by the District Collectors. These
recommendations were later issued as a Government Order
on 21st December 2006 (G.O. No. 199). In relation to these
recommendations, the Director of Social Welfare wrote to
the Tamil Nadu Government, which led to the Government
Order that announced the formation of the TG Welfare Board
on April 15, 2008. Later, the Tamil Nadu Government
officially announced April 15 as ‘Thirunangai day’ to
commemorate the day in which the Transgender Welfare
Board was formed.
SCHEMES OF TGWB
TGWB has addressed a variety of social protection
needs of Thiru nangais since its inception. For simplicity
and dis cussion purposes, the schemes are grouped as
‘Thirunangai-specific’ schemes – which are new schemes
introduced by the TGWB to cater to the needs of
Thirunangais; and facilitating access to ‘existing schemes’
– that is, allowing
t r a n s g e n d e r
people to access
the government
schemes that
existed in the
variousgovernment
department even
beforetheformation
oftheTGWB.
Transgender Welfare board Identity
card Programe
57. Ms. Priyababu 57
Thirunangai-Specific Welfare Schemes by TGWB
TG-specific schemes are those that are formulated
and funded by TGWB exclusively to benefit the transgender
people. These include self-employment grants (up to INR
20,000) primarily to address the income needs of Thirunangai
people.Materialsupportssuchassewingmachinesaregiven
to needy Thirunangai people. Furthermore, short-stay home
was started in Chennai to serve as a temporary shelter for
Thirunangai people in crisis and as a safe place for
ThirunangaipeopletostaywhentheyvisitChennaiformedical
care and sex reassignment surgery.
Access to existing government schemes from
various government departments
The existing State Government Schemes that are
accessed by TGWB members mostly include income
generation by formation of Thirunangai Self-Help Groups
(SHGs) operated by accredited NGOs (which usually
manage SHGs for women). To address housing needs of
Thirunangai people, the state government offers free land
pattas. Besides, the central government’s housing scheme
– IndiraAwaasYojana (IAY) – is also used to provide support
for housing to Thirunangai people. TGWB facilitates access
to existing government institution-delivered programmes
such as health insurance, education, and employment.
TGWB facilitates access to employment opportunities for
Thirunangai people by enabling them to register in the State
Government ‘Employment Exchange’. TGWB facilitates
provision of free sex reassignment surgery through select
Government Hospitals in Chennai. Kilpauk Medical College
Government Hospital and Madras Medical College
Government Hospital offer free SRS that include removal of
male genitalia, and vaginoplasty. Moreover, ration/food cards
that are usually provided to a family are now provided to
Thirunangai people even if they live alone.
60. 60 Social History of Thirunangai Community in Tamil Nadu
Often many media of TN documented a variety of
information relating to Thirunangai communities such as life
style, social issues, and Thirunangai events/festivals. Media
played a prominent role in eliminating derogatory label – ‘Ali’
and publicize the respectful identity – “Thirunangai” . Also,
the key reason to refer Thirunangais with respectful identity
– Thirunangai by all sections of the society presently was its
frequent usage in media.
However, in the beginning, media was the sole
responsibility for Thirunangai communities being looked
down up on by public. In 1970, in the film titled –
‘Palaabisagam’, the famous humor artist Mr. Nagesh
assumed the character of Thirunangai. He frequently used
the number ‘9’ [derogatory label] to refer Thirunangai
individuals. Later in 1980, in the film directed by T.R
Rajendran – ‘Rail Payanagalil’ [in the train journey], some
males assumed the characters of Thirunangais and danced
for a derogatory song – ‘kokara koli kuvara vela’. Similarly,
in a movie titled ‘Eeramana Rojave’ released in 1991,
Thirunangais were shown as sex solicitors. Even in this film,
men were given characters of Thirunangais. In this way
Thirunangai were mostly portrayed as mockery objects, sex
solicitors, and persons with undesirable behaviours. Lack
of understanding about Thirunangai communities among the
film directors and story writers and lack of adequate
literatures relating to Thirunangai communities might be the
possible reason for these negative portrayals in media.
Besides, only a limited Thirunangai community organization
existed in that period.
In a movie titled – ‘Appu’ released in 1998, a
Thirunangai artist was shown as brothel owner person who
traffic girls into sex work.Also the Thirunangai character was
shown as very strong antagonist. First time protest voice was
raised strongly against this movie by many Thirunangai
61. Ms. Priyababu 61
activists. Radhika, S. Samuthiram Transgender Welfare
Organization, Thiruvanamalai; N. Muthukumar, Lotus
Sangam, Kumbakkonam; and many other Thirunangai
activists strongly expressed their protest voices.
The movie titled ‘Mumbai’ released in 1994 was
the first movie to portray Thirunangai positively as person
with social responsibility. In this movie which was released
in many languages including Tamil and Hindi, a Thirunangai
artist was given a noble character that saves children get
trapped in crisis and show motherly affection. This movie
could be seen as sensitization tool that explained about
understanding about Thirunangai communities and their
motherly heart beyond TN.
Movie titled ‘Thenaveddu’ [Arrogant] released in
2006 expressed helping nature and motherly affection of
Thirunangai communities. The scene of a Thirunangai
character sacrificing her life for sake of hero & heroine. The
dialogue of heroine – ‘Thirunangais are lovely persons’
reinforced understanding about Thirunangai communities
among Tamil audiences. In addition to that, this was the only
movie where about 100 Thirunangais acted.
In a movie titled – ‘Navarasa’ released in 2005,
the Director Santhosh Sivan expressed changes in gender,
mental struggle of Thirunangai persons, and subsequent
actions were taken by Thirunangais.
The movie acted by Kamalahashan titled
‘Vetaiyadu Vilaiyadu’ was protested my many Thirunangai
activist in websites and newspapers. ‘Paruthi Veeran’
directed by Mr. Amir, ‘Thiruda Thirudi’ acted by Thanus,
‘Jilunu Oru Kadhal’ acted by Surya, ‘Pokiri’ and ‘Sivakasi’
acted by Vijay, and ‘Kattapomman’acted by SarathKumar
were list of movies with negative portrayals of Thirunangais
and which were protested by Thirunangai communities in
different forums. All these films negatively portrayed body
language/movements of Thirunangai and projected that
62. 62 Social History of Thirunangai Community in Tamil Nadu
Thirunangais meant primarily for sex/work. Experience and
expertise of many Thirunangai activists in media, especially
in web-based sources and documentaries possibly
supported in voicing-out their protests.
In a movie titled ‘Virudhagiri’ released in 2010 and
directed by Mr. Vijayakanth, Actor and President of the
political party ,MDMK showed Thirunangai communities as
people who deserve sympathy.
2011 is the important year in which Tamil Film
Industry broadened its view about Thirunangai communities.
‘Narthagi’ – the film which primarily focused the lifestyle of
Thirunangais with a Thirunangai person as heroine,
‘Vaanam’ – the film with a Thirunangai person as friend in
support of heroine and with a scene where hero and heroine
together save the life of the Thirunangai person during crisis,
‘Kanchana’ – the film in which actor, former Mr. Chennai,
and Member of Legislative Assembly Mr. Sarath Kumar
acted as a Thirunangai person who struggle a lot to groom
and make another Thirunangai youth as a socially
responsible Physician, ‘Uchithanai Mukarnthaal’ – the film
in which a Thirunangai person saves child from sexual abuse
and express motherly affection towards the child, ‘Paal’ –
the film which is being produced presently employs a
Thirunangai person named Karpaga as heroine. All these
films significantly contributed to change in the general
community’s understanding about Thirunangais. Many films
about Thirunangai are being directed recently and
Thirunangai themselves are acting in those films show the
broad understanding of Tamil Film Industry.
Similarly, many documentaries have registered
different aspects of the life style of Thirunangais. It can be
divided into two as the films directed by Thirunangais
themselves and films directed by others. In the line of films
directed by Thirunangais, the documentary directed by
Thirunangai social workers Ms. PriyaBabu and Ms.
Priyadarshini – ‘Transgender lifestyles [vazhakkarukal]
63. Ms. Priyababu 63
in TN’in 2005 with the support of National FolkArts resource
center. This film accurately documented many ritual/
ceremonies of Tamil Thirunangais such as Matha Pooja, 11th
day ceremony after undergoing sex transition, paal function,
varusa pooja and Koovagam Festival Ceremonies. Notably,
Thirunangai directors could visit real ceremonies and
document in live. The documentary films directed by
mainstream people about Thirunangais to explain their
struggles, efforts, and success include: ‘Apaal’ directed by
Mr. Rajanayagam in 2005, ‘kothi’ directed by C. Muthu
Kumar, ‘RajaRani’ directed by Mr. Radhakrishnan in 2007,
‘Nanum Oru Pen’ [I too am a woman] directed by
Mr. Ramanathan in 2008, focused on the employment
opportunities of
Thirunangais .
‘Nanum
ienoru nanum’
directed by
M s . A a n d a l
Priyadarshini in
2009, showed
the views of the
society & the
victory of the
Thirunangais in
overcoming their
pain & agony.
Thisdocumentary
won the
UNESCO media
award LAADLI.
“Akrinaigal”
directed by
Ms.Geetha and
Thirunangai kalki
64. 64 Social History of Thirunangai Community in Tamil Nadu
Mr.Elangoven, showcased the feelings , sufferings and the
ways by which two Thirunangais overcame them.
Notably, the film directed by Mr. Vignesh in 2002
documented many emotions and feeling of Thirunangais
such as gender transition stage in the life of Thirunangai,
efforts taken by Thirunangai to identity and join with their
peers, undergoing sex transition surgeries, and marriage.
In 2010, to train Thirunangai individuals about media
industry initiated a project – ‘Project Kalki’. While Kalki
explains about this:
“While media do not understand us, we have to
become media professionals by ourselves. We have to write
more. We have to work in different areas of media.All these
dreams of mine motivated me to initiate Project Kalki. In
this project, I trained many Thirunangai persons to document
concerns, happiness, relationships of Thirunangai
communities and about mainstream communities.”
Many Thirunangai including Maanu, Sandhiya,
Soudharya, andAbhinaya directed documentaries in many
themes.All these documentaries were screened to college
students and general communities. These can be seen as
immediate outcome of many Thirunangai communities
65. Ms. Priyababu 65
initiated their thoughts about their community development.
Social views and expectation of Thirunangai communities
were clearly articulated in these films.
Apopular interaction show titled ‘Kadai alla nijam’
[It is not a story but real] in Vijay TV [Tamil Satellite Channel]
moderated by popular actress Ms. Laxmi discussed about
the issues by Thirunangai communities in 2001. Some
Thirunangai activists participated in the Interact show and
articulatedmeetlifestyles,joysandissues.ThisInteractshow
was being popularly discussed among mainstream
populations. The same Vijay TV demonstrated another
innovation in the year 2008. This was a Interact show titled
“Ippadikku Rose” [by Rose]. While Thirunangai VJ Rose
explains about her experience in working with Vijay TV:
“I was introduced as VJ in 2008 in Vijay TV. This
was the first time where Thirunangai was given opportunity
as VJ. This Interact show changed the view of mainstream
communities towards trans-gender communities of TN.
Besides many media projected about me and my show.
Outlook compiled the 100 best practices in last 10 year
and awarded 6th
place for my show. This was the greatest
honest conferred on me. “
Besides, based on her previous experience, she
directed and facilitated similar interact show in Kalaingnar
TV titled – “Ithu Rose Neram”. Presently she hosts a
interactive show – ‘Talk to Rose’ in big FM.All these shows
possibly helped general population to understand about
Thirunangai community. Also, this could be seen as an
outcome of interest of media on empowerment of
Thirunangai communities. Similarly, Thirunangai contributed
their participation in some TV shows – ‘Maanada Mayilada’
in Kalaignar TV, Jack Pot in Jaya TV. In this way, one cannot
deny the fact that Tamil Media always interested in imparting
knowledge about Thirunangai communities among
mainstream people with social responsibility.
66. 66 Social History of Thirunangai Community in Tamil Nadu
Print media
In Tamil Nadu, writings always played a very
significant role for social change. In this way, the first
publication about Thirunangai in Tamil was a story -
‘Vadamalli’ published inAnanda Vikadan which later took
the form of a novel. The novel written by Late
Thiru.Samudharam clearly articulated even micro things such
as one’s self-realization as trans-gender, sex transition
process adopted by Thirunangais in those days, lives of
Thirunangais in TN and Mumbai. While TN government
selected the novel for award and provided cash gifts, Thiru.
Samutharam donated a part of the cash awards to the
community groups and expressed his social accountability/
thought. Followed by that, an article ‘Aligal Valkkai’ [Life of
Thirunangais]writtenbythechiefreporterThiru.Norulaclearly
explained the lives of Thirunangais in Mumbai.After a long
gap, in 2006, Thirunangai writer Revathi wrote a book
Thirunangai Revathi
67. Ms. Priyababu 67
‘Unarvum uruvamum’. This was the first book written by
Thirunangai writers. In this, stories of many Thirunangai in
different stages were compiled and presented. In 2001
autobiography written by Thirunangai living smile Vidya –
‘Nan Saravan Alla Vidya’ was published in Tamil, English,
and Malayalam. Also, the book was being considered by
Stella Maris College, Chennai and American College,
Madurai to include in their Tamil curriculum. In the same year,
the book - Social Structure of Thirunangais clearly presented
structures, lives and customs/traditions of Thirunangais in
TN. And, the novel – ‘Muundram Paalin Mugam’ written
by Thirunangai writer Ms. PriyaBabu documented the life
incidents of Thirunangais from the perspective of
Thirunangais.All these 4 books were written byThirunangais
about Thirunangais. Besides writing talents, passion of
Thirunangai activist to bring change in society for their
community can be noted from this.
‘Ethirollikkum
K a r a o l i g a l ’
written by Ms.
Mangai and
Thirunangais in
Tamil Literatures
written by Thiru.
Munis were
important books
written by main
stream writers
aboutThirunangai
communities.
Munis intensively
reviewed Tamil
l i t e r a t u r e s ,
grammar, epics,
and folklore to
write the book. Thirunangai living smile Vidya
68. 68 Social History of Thirunangai Community in Tamil Nadu
Similarly, many writers wrote about Thirunangai
in Tamil. That include: Novel titled – Kamali written by Thiru.
Alagiri Vishwanathan, novel titled – ‘Thirunangaigal
Valviyalum Koothandavar Thiruvizhavum’ [Life style
of Thirunangais and Koothandavar Festival] written by
K.Chinnappan, ‘Thirunangai Valviyalum Iraiyiyalum’
written by A.M.Jeyaseelan, ‘Nanum Inoru Nanum’
written by Andal Priyadarshini, ‘Thirunangaiyam’ written
by prof, M. Arunachalam, ‘Avan+Athu=Aval’ written by
Thiru. S. BalaBharathi, ‘Koovagam Kothanam’ written
by Thiru. Sakthi Vel.
Short stories
Just like novels, many stories relating to
Thirunangai were often
published in daily and
weekly magazines. A
story – ‘Tholaintha
Mugam’ [Lost face]
written by Thirunangai
activist – Asha
Bharathi was the first
shorty that registered
the issues in lives of
T h i r u n a n g a i s .
Besides, Natarajan’ s
short story – ‘Mathi
Enum Manithanin
Maranam’ published
in India Today after
receiving appreciation
of many people,
produced as docu
mentary film by film
editor Thiru. Lenin.
In continuation
of it, Thirunangai
Thirunangai
Bharathi Kannamma
69. Ms. Priyababu 69
Aruna’ s ‘Kallippu’, Thirunangai sudha’ s ‘Endru
Vidiyum’ was a few among those stories written by
Thirunangais. Besides, many stories such as
‘Ulamangadai’ written by Thiru. Latchumana Perumal,
‘Vakram’ written by Thiru. Paavanan, ‘Komathi’ written
by Thiru. K. RajaNarayanan registered issues, concerns,
expectations of Thirunangai communities.
Dramas
Just like films and TV programs, drams a relating
to Thirunangais made many social changes. The first
Thirunangai theatre group in India – Kannaki Kalaikulu made
a very big change in TN. Ms. Meena Swaminathan, M.S
Swaminathan Research Foundation and A. Mangai,
Lecturer, Stella Maris College and Feminist was instrumental
conceptualizing and implementing the skits of these theatre
group ‘Manasin Azhaippu’ which talks about problems in
lives of Thirunangai and ‘Uraiyatha Ninaivukal’ which talks
Thirunangai Olga
70. 70 Social History of Thirunangai Community in Tamil Nadu
about expectations of Thirunangai communities. Their
participation reveal that feminist have considered
Thirunangai communities as one among them and show their
involvement towards traditionally oppressed communities.
Similarly, drama enacted by prof. Thiru.
A.Gunasekar titled ‘Maatram’ [Change] in addition to
explaining issues of Thirunangai communities, clarified the
ways and means for Thirunangai to address them. Besides,
this drama questions the society – Why the lives of this
community need to continue in darkness?
In these dramas which were staged primarily to
sensitize mainstream communities about Thirunangai
communities, the dedicated participation of Thirunangai
communities resulted in understanding of mainstream
communities about Thirunangais. Besides, drama written
and directed by Prof. Thiru. Ramasamy – ‘Valiyarruppu
Natakam’ [Drama which kills pain] was very important which
explained mainstream communities about social structure
Vanavil Thirunangai Cultural Programme
71. Ms. Priyababu 71
of Thirunangais, birth of Thirunangais, mental status of
parents of Thirunangais, and expectations of Thirunangais.
In this way, all media made their contribution from their view
to register/talk about Thirunangai communities. These
events can be noted as interest of media on oppressed
communities. Also, it reveals social responsibility of media
towards traditionally marginalized trans-gender
communities.
75. Ms. Priyababu 75
Books
1.Tamil Illakiyathil Aravanigal. V. Munis Jeyam
Publication, Kolluveerampatti. (2008)
2.Ethirolikkum Karaoligal… A. Mangai. Bharathi
Publication. Chennai. (2005)
3.Unarvum Uruvamum. Revathi. Adaiyalam
Publication. Sangama. (2005)
4.Aravanigal Samuga Varaiviyal … PriyaBabu.
Thenthisai Publication. Chennai (2007)
5.Aravanigal Udaliyal, Ulaviyal, Valviyal. Maharasan.
Thoolamai Publication. Chennai (2007)
6.Tamil IllakiyangalilAravanigal. Dr. M.Arunachalam.
Arun Publication. Dhindgul. (2010)
7.Thirunangai Valviyalum Iraieyalum. Jeyaseelam.
Vaikarai Publication. Dhindugul. (2010)
8.Valiyaruppu. M. Ramasamy. Sembi Publication.
Madurai (2011)
Personal interviews
1.Archana, Erode Mavatta Aravanigal Nalam Nadum
Sangam
2.R. Jeeva, Chennai, Transgender RightsAssociation
3.A.V. Kirubhama, Kancheepuram, Thamilnadu
AravanigalAssociation
4.Kavitha, Coimbatore, cooking expert
5.Maanu, Chennai, Social worker
6.Manorama, Chennai, CHES
7.Noori, Chennai, South India Positive Network
8.Hariharan, Chennai, ICWO
9.AshaBharathi, Chennai
10.Latha Suresh, Chennai, CSIM
11.Kalki, Coimbatore, Sahodari Foundation
12.Ester Mariaselvam, Chennai, ActionAid
13.Manivannan, Chennai Lions Club
76. 76 Social History of Thirunangai Community in Tamil Nadu
14.Gomathi, ThamilNaduAravanigalAssociation
15.Mayilai Balu, TamilNadu writersAssociation
16.Rose, Media Person
17.Olga, SIAAP
18.Palani, Chennai
19.Viji, Thoothukudi,Anbu Trust
20.Boomika, Virudhunagar
21.Sonali, Trichy, TGCAN
22.Revathi, Namakkal, Writer
77. Ms. Priyababu 77
Government orders (G.O) issued by Social welfare
and nutritious meal programme department relating to
TG communities in TN
S. No. - G.O. number - Date of issue - Subject
1. 201 23/10/2003 Constitution of
Subcommitteefor‘rehabilitation’of‘eunuchs’
2. 199 21/12/2006 Recommendations
given by Sub-committee Constituted for
‘Rehabilitation’ of ‘eunuchs’
3. 38 15/04/2008 Formation of TG
welfare board in TN
4. 152 24/10/2008 Formation of State
and District-level committees for
identifyingAravanis
5 79 29/03/2010 Sanction of
Rs. 64, 00, 000 loan to Aravanis in all
32 districts for self-employment
6 89 31/03/2010 100 embroidery
tailoring machines toAravanis at the cost
of Rs. 7, 50, 000
7 47 2/03/2009 Rs. 1, 00, 10, 000
budget allocation for free housing to
Aravanis in the select districts of TN
8 83 30/03/2010 Rs. 6, 09, 000 for
SHG formation and trainings
9 27 28/02/2011 Officially announced
April 15 as ‘Thirunangai day to
commemorate the day in which the
Transgender Welfare Board was formed.
78. 78 Social History of Thirunangai Community in Tamil Nadu
1. http://www.thehindu.com/todays-paper/tp-national/tp-
tamilnadu/article2095260.ece
2.http://www.thehindu.com/news/cities/Chennai/
article2132602.ece
3. http://www.thehindu.com/todays-paper/tp-national/tp-
tamilnadu/article1700983.ece
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tamilnadu.asp?id=61772§ion=tamil&title=transgender-
rose-to-contest-in-karur
5. http://specials.rediff.com/news/2007/nov/20sld01. htm
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2010093050400300.htm
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2009090758450300.htm
14. http://thebollywoodgallery.com/transgender-rose-joins-big-
fm-stills-photos/
Websites
79. Ms. Priyababu 79
15. http://theangels.co.uk/2009/07/a-transgender-star-
sparkles -in-indias-tv-firmament/
1 6 . h t t p : / / w w w . b o l o j i . c o m / i n d e x . c f m ?
md=Content&sd=Articles&ArticleID=4832
17. h t t p : / / w w w. h i n d u . c o m / 2 0 0 7 / 0 2 / 2 2 / s t o r i e s /
2007022218720400.htm
18. http://destrantalk.blogspot.com/2009/12/indian-state-of-
tamil-nadu-recognizes.html
19. http://www.nowpublic.com/world/worlds-first-matrimonial-
site-transsexuals
20. http://www.asiantribune.com/news/2009/11/19/tamil-
nadu-cm%E2%80%99s-health-insurance-coverage-
transgenders
21. http://www.thehindu.com/news/states/tamil-nadu/
article570971.ece
22. h t t p : / / w w w. h i n d u . c o m / 2 0 1 0 / 0 6 / 1 0 / s t o r i e s /
2010061060800300.htm
23. http://news.oneindia.in/2011/08/04/tn-govt-allots-rs-one-
crore-for-transgenders-welfare.html
24.http://ibnlive.in.com/news/meet-rose-indias-first-
transgender-tv-show-host/51576-3.html
25. http://indiabagmc.blogspot.com/2010/03/day-with-church-
of-south-india-csi.html
26. http://www.nccindia.in/webapp/news/Bibile%
20Study%20-%20Report.pdf
27.h t t p : / / w w w. h i n d u . c o m / 2 0 11 / 0 4 / 0 6 / s t o r i e s /
2011040656380500.htm
28.http://www.thehindu.com/life-and-style/society/
article12989.ece
29. http://www.tn.gov.in/pressrelease/archives/pr2004/
pr020404/pr020404.htm
80. 80 Social History of Thirunangai Community in Tamil Nadu
30.h t t p : / / w w w. h i n d u . c o m / 2 0 0 9 / 0 5 / 1 8 / s t o r i e s /
2009051857050200.htm
3 1 . h t t p : / / w w w. a i a d m k a l l i n d i a . o r g / A I A D M K %
20Election%20Manifesto%20-%20Tamil%20Nadu% 20State.pdf
32. http://www.tn.gov.in/gorders/social/sw-e-201-2003.htm
33.http://www.tn.gov.in/gorders/social/sw_e_199_2006.htm