“Understanding current trends in social psychology.

”
Abstract

This report addresses the broader social issue of Homosexuality in India. Primarily focusing on

decriminalizing homosexuality in India in 2018, it further describes its background, historical

antecedents, and cultural influence. It examines the social psychology theories and frameworks

to better understand the conceptualization of homosexuality and the societal attitudes and

reactions towards such relations. In addition to this, it also tries to explore personal attitudes,

beliefs, and experiences with a brief description. In the end, it draws out its interconnections

from other fields of psychology, highlighting the major research areas concluding the report with

significant learnings and implications.

Keywords: homosexuality, India, Section 377, psychology, LGBTQ

 Introduction

Homosexuality in India

“Being gay is like being left-handed. Some people are, most people aren’t, and nobody really

knows why. It’s not right or wrong, it’s just the way things are!” (Tengyuen, 2021).

According to the APA dictionary, homosexuality can be defined as an enduring pattern of

emotional, romantic, and or sexual attractions to the members of the same sex or a person’s sense

of identity relating to those attractions, related behaviors, and community’s membership of those

who share those attractions (APA Dictionary of Psychology, n.d.).

Over the decades, the understanding of homosexuality has seen a shift from being

considered a sin, crime, or mental disorder to a normal variant of human sexual orientation. This

shift has occurred only recently in the late 20th century after the American Psychiatric

Association and World Health Organization officially accepted its normal variant status.

Following which many countries decriminalized homosexuality, and some have even legalized

same-sex marriages. India, being the largest democracy in the world, has very recently given

back the rights, dignity, and equal status to the sexual minorities. In 2018, a historic judgment

was made that decriminalized homosexuality.

Long back during the colonial era, in the year 1861, when India was under British rule,

section 377 was introduced, which criminalized sexual activities that are “against the order of

nature” (Homosexuality) (See Appendix A). It was a punishable offense with 10-year

imprisonment. This 158-year-old law was considered archaic and regressive. Many activists and
members of the LGBTQ (lesbian, gay, bisexual, transgender, and queer) community were

fighting to strike down this anti-homosexuality legislation in courts ever since 2001. According

to data recorded in 2012, there were about 2.5 million gay people in India. The statistics are

assumed to be much higher, as many have concealed their identities due to the fear of

discrimination and non-acceptance by their own families and are still living in the closet.

After a long-fought legal battle, a historic decision was made by the Indian Supreme

court on 6th of September 2018, which gave back the rights, dignity, and recognition to

homosexuals in India by decriminalizing homosexuality. The ruling was unanimously made by a

five-judge bench, which was headed by Chief Justice Dipak Misra (Rajagopal, 2018). The judges

believed that discrimination on the basis of sexual orientation was a violation of the right to

equality and privacy and that history owes an apology to the people of the LGBTQ community

for shunning them for years. After the ruling, it effectively allowed sexual intercourse between

consenting adult members of the LGBTQ community. It was a first step towards recognizing

their rights and was a huge victory for them. The campaigners outside the court cheered, and

some broke down into tears of joy and relief after the judgment was passed. A number of college

students were celebrating and who did not expect the kind of media attention they were getting

and were even scared that their families might see them, but they did not care then (BBC News,

2018). They have long been waiting to be not seen as criminals, and finally, the day had come.

Even though the war was not yet over, an important battle was won that could pave the way for a

better future for the rainbow spectrum.

The outcome of this historical judgment is that the attitudes towards homosexuality have

slightly shifted. Particularly Indian media and cinema have been forthcoming in more and more

discussions and depictions of homosexuality. There was a lot of support before and after Section
377 was struck down by various organizations. Even a few religious and political leaders

expressed their support.

The members of the LGBTQ community lack support from their families, society, and

police. Even though now India is among the countries with a third gender, the mental, physical,

emotional, and economic violence against them still prevails.

 Background and Historical Antecedents

The strongest opposition to decriminalizing Homosexuality in India was on the grounds

of it being “against our Indian culture.” On the contrary, Homosexuality in India has been the

subject of much discussion from ancient times to modern times. It is not a new phenomenon, and

the evidence of homosexuality is there in Hindu text where there and instances of homosexual

characters and themes. The ancient Indian text Kamasutra has vivid descriptions of erotic

homosexual behaviors. Other ancient texts like Manu Smriti, Purana, Arthashastra also refers to

homosexuality. Religion has played an important role in shaping Indian customs and traditions.

It also has roots in social and cultural affairs. The literature is drawn from Hindu, Buddhist,

Muslim, and modern fiction have also testified to the presence of same-sex love in numerous

forms.

Following is the timeline of events leading to the Supreme Court decriminalizing

Homosexuality in India in 2018: (See Appendix A)

1861: Section 377 Introduced

Homosexuality began to be viewed as a crime against “the order of nature” only in 1860.

Thomas Macaulay introduced Section 377 into the Indian Penal Code, modeled after the English

Buggery Act of 1533, which made anal and oral sex a punishable offense.

2001: Petition filed by Naz Foundation against Section 377 in Delhi High Court

For a very long time, Section 377 was challenged in various ways by the activists and

landed up in many controversies. The NGO, which was fighting for gay rights, Naz Foundation,

filed a Public Interest Litigation (PIL) in Delhi High Court (H.C.) seeking legislation of gay sex

among consenting adults.

2004: Plea by Naz Foundation gets dismissed by Delhi H.C

In September, the Delhi High Court dismissed the PIL, and the Gay rights activists file a

review petition. In November, the H.C. dismisses the review petition, saying that the body has no

standing in the matter. Then the gay rights activists approach the Supreme Court against the High

Court order in December.

2006: SC Returns the Case to HC

On April 3rd S.C. returns the case to H.C., deciding to reconsider the matter accordingly.

Then on October 4, H.C. approves BJP leader BP Singhal’s appeal against the legalization of

homosexual acts in the case.

2009: Homosexuality Decriminalized by Delhi HC

A landmark decision was made by the Delhi High Court that decriminalized

homosexuality.

2013: Supreme Court Overturns the H.C. Order

High Court’s authority to amend or change the law started to be challenged by many,

and a number of appeals were made to the Supreme Court in this regard. On 11th December, SC

sets aside Delhi H.C.’s 2009 order that decriminalized homosexuality, further recommending the

parliament to address the matter because they had the power to change the existing laws.

2016: Five petitioners move Supreme Court over Section 377

Navtej Singh Johar, an award-winning Bharatanatyam dancer, files a writ petition in the

Supreme Court challenging Section 377, along with four other well-known LGBTQ activists,
including chef Ritu Dalmia and hotelier Aman Nath. They claimed the “rights to sexuality,

sexual autonomy, choice of sexual partner, life, privacy, dignity, and equality, along with the

other fundamental rights guaranteed under Part-III of Constitution, are violated by Section 377.”

2017:

On August 24, S.C. declares the right to privacy as a fundamental right under the

Constitution and recognizes that “sexual orientation is an essential element of privacy.”

2018: S.C. begins hearing on Section 377, and Judgement is passed

In January, SC agrees to reconsider its 2013 decision, and a Constitutional bench of five

judges begins hearing a series of petitions.

September 6: The Constitutional Bench unanimously agrees that part of Section 377 of

the IPC, which criminalizes consensual unnatural sex, violates the right to equality and strikes it

down.

Cultural Influence

Let's go tracing back the history of homosexuality in India to get a better understanding

of the Indian Culture and its influence. It is probably as old as the 4th Century A.D., where

Kamasutra (ancient Indian text) mentions physical pleasure in male-male unions in vivid details.

In the 14th century A.D., Bengal folklore tells the story of a sexual relationship between two

widows. Bhakti saints in medieval India would effeminize themselves to worship Krishna and

Shiva. Nawabs in the court of Awadh in the 18th century would dress up as women on certain

holy days. Scholars point out that while these “queer” practices were not have been widely
practiced norms, they were never derided or looked down upon. Many sexual practices that are

illegal in India today coexisted side by side for centuries without necessarily being named as

such.

Till the 1800’s Indian poets like Insha and Rangin were openly writing about male-male

and female-female relations in the same tones as heterosexual relationships. Homosexuality

began to be viewed as a crime against “the order of nature” only in 1860. Thomas Macaulay

introduced Section 377 into the Indian Penal Code, modeled after the English Buggery Act of

1533 made anal and oral sex a punishable offense. Victorian sensibilities were shocked at a text

like the Kamasutra. India’s openness towards sex and sexuality ironically became one of the

reasons the British classified it as a “backward” civilization. In response, Indian Nationalists

asserted the ‘respectability’ of Indian culture, in turn adopting conservative Victorian attitudes

towards our own non-heteronormative traditions.

By the 1920s, when the Hindi write ‘Ugr’ published the short story collection,’

Chocolate,’ it caused an uproar. Even though the book denounced homosexuality, journalist,

writers, and reformers criticized the author for writing about homosexual desires, a subject they

felt was not to be mentioned.

By 1967, Britain passed a law legalizing same-sex relations, but the Victorian idea that

homosexuality was ‘unnatural’ had become an integral part of Indian Values.

In 1998, for instance, when Indo-Canadian filmmaker Deepa Mehta’s lesbian love story

“Fire” was released in Indian theatres, it led to a large-scale protest by Indian Political parties,

from Bajrang Dal to BJP, who attacked theatres and burned effigies of the actors, accusing the

film of “being alien” to the Indian Tradition and Culture. LGBTQ activists have fought back
against these perceptions. They held counter-protest during the release of fire. And it is their

legal and social work over the years that highlighted our rich history of traditions and uniquely

Indian experiences of queerness. This activism, combined with the courage of prominent

LGBTQ individuals, paved the way for the protracted legal battle that led to the Supreme Court

finally decriminalizing homosexuality in 2018. We nonetheless have a long, long way to go.

2014 survey found that only 30% of people in India are broadly supportive of homosexuality.

The country’s ruling party maintained pin drop silence on the landmark 2018 judgment. And

forced conversion therapy by families is still a common practice in many parts of India but

squared activism is taking a range of different forms speaking through cinema, politics, music,

sports, and many other mediums to challenge the heteronormative idea of what constitutes Indian

‘culture’ queerness is not against Indian culture, it’s at the very core of it.

Remnants of homosexual customs can still be seen today in the small village of Angaar in

Gujarat, where a traditional transgender wedding took place during the Holi festival. This

wedding, which is celebrated every year for the past 150 years, is unusual because Ishaak, the

bridegroom, and Ishakali the bride are both men. History is thus littered with evidence of

homosexuality in the past.

 Social Psychology Theories/ Model & Framework

Social psychology's broad field tries to understand how people’s thoughts, feelings,

actions, intentions, and goals are formulated by actual or imagined interactions with others

within a social context. It is a scientific study, and therefore it studies human behavior, which is

influenced by other people and the situations under which social behavior and feeling occur.

Attitude toward Homosexuality

Homosexuals have long been stigmatized in our society. It is condemned and is seen as

immoral and against the order of nature. In 1973 when the American Psychiatric Association

discontinued homosexuality as a psychiatric diagnosis, the heterosexual’s strongly negative

attitudes towards homosexuals started to receive serious scientific consideration.

Homophobia

George Weinberg, in the late 1960’s coined the term homophobia to label heterosexuals

fear of being near homosexuals as well as homosexuals self-loathing. Other definitions define

homophobia as an aversion to gay or homosexual people and their lifestyle or irrational fear of

homosexuality.

Heterosexism

At about the same time, heterosexism began to be used as a synonym for sexism and

racism, describing an ideological system that denies, degrades and stigmatizes any non-

heterosexual behavior, identity, relationship, or society (Herek, 1990).

 Although these terms are different, homophobia is often used to describe an individual’s

anti-gay attitudes, and behaviors and heterosexism refer to social norms and institutional patterns

of institutional oppression of homosexuals.

Sexual Prejudice

The new term Sexual prejudice nicely defines all anti-gay attitudes and refers to all the

negative attitudes in regards to sexual orientations, and broadly covers homosexuals, bisexuals,

or heterosexuals. But according to the present status of sexuality in society, such prejudice is

mostly directed towards homosexuals or bisexuals.

Sexual prejudices also have three principle features like any other type of prejudice.

Firstly it is an attitude (i.e., a judgment or evaluation); secondly, it is directed towards a social

group and its members; and lastly, it is negative, which involves hostility and dislike.

Discrimination

Discrimination usually explains the negative behavior or action towards an individual or

a group on the basis of sex, race, economic status, etc. Homosexuality has been targeted with a

severe form of discrimination by society, especially by the police and government. There are still

existing laws that clearly discriminate against homosexuals and deprive them of equal status. In

some cultures and religions, homosexuality is considered a heinous crime. There have been cases

of abuse and arrests that are not reported because of the shame that the LGBTQ community's

people have to bear. They are physically, mentally, and emotionally tortured by the people who

are against their lifestyle and hold negative attitudes towards them.

Discrimination against LGBTQ people in the workplace is an important factor resulting

in differences in socio-economic status for LGBTQ people. Homosexuals and transgender people
suffer from social and economic inequalities in large part due to discrimination at workplace. It

directly affects their work, stability also led to unemployment and poverty.

Stereotyping

There a numerous stereotypes linked to people with a homosexual orientation, especially

gay men. For instance, the idea that all gay men are feminine, pursue careers in fashion, are

attracted towards all men, are obsessed with sex, and are not relationship-oriented. Some other

stereotypes include, male homosexuality is caused by parenting and trauma in childhood, gay

men can’t be trusted around boys, and two gay men can’t raise children properly (HuffPost Is

Now a Part of Verizon Media, n.d.). The stereotypes relating to gay men must be challenged, and

awareness must be spread.

Queer Theory

It is an interdisciplinary approach to sexuality studies that point to the strong gender

divide of Western society into men and women's role and questions about how we are taught to

think about sexuality (Lumen Learning, n.d.). Queer Theory focuses on the differences between

anatomical sex, sexual identity, and sexual behavior, not just male/female or

homosexuality/heterosexuality (Jagose, 1996). To reject the effects of labeling, the scholars

embraced the term “queer” to allow for a more flexible conceptualization of sexuality and

allowing for change. The current schema is used to classify people as people who are

“heterosexual” or “homosexual,” which is similar to other oppressive schemes in our culture,

especially those surrounding gender and race (blacks compared to whites, men versus women).
Social Identity Theory

The concept of Social Identity Theory is about social influences on the development of

self-concept and the acquisition of positive self-esteem. There are, therefore, two basic processes

in this view. The first is categorization, in which we create many social identities. Second is the

process of social comparison, which aims to improve self-esteem. To attain a positive identity,

these processes are essential. Moreover, this theory posits many ways in which the homosexual

identity is acquired and maintained. The common denominator in these ways is that they enable

one to see oneself as positively distinctive as a homosexual; they may share nothing else (Cox &

Gallois, 1996, p. 23).

References with social groups are a major factor in our behavior. While it is important to

assess the individual in certain groups, it is equally important to assess the group's effect on each

individual; that is, how group classification and comparison significantly affect performance.

Finally, the Theory of social identity suggests that people develop different

representations of understanding what it means to be homosexual due to different influences.

They try to create a positive, distinct sense of self-esteem. None of these identities are naturally

more or less developed than others, although some are more likely to be established in the long

run. (Cox & Gallois, 1996, page 19).

 Personal attitudes, beliefs, and experiences

I often struggle to interact with an individual that belongs to the LGBTQ community

without having a non-judgmental attitude towards them. Though this is not true to the extent of

being homophobic, I still believe it is hard for me to empathize or even relate to them. It is not

entirely a negative attitude or belief, but just a fear of coming across as offensive because of the

societal influences, or the cultural and religious values that I hold, which tend to go against them.

Much awareness has been created for the past few years, and people are growing to be

accepting of them as an equal part of society and giving them the dignity and respect they

deserve. Yet, it is still a long way to remove the biases and stereotypes that cling to their

identities. For this reason, even I feel that I have certain biases against them and individual

beliefs that I constantly keep questioning only to understand the reality of it. Our community's

positive and negative preferences are majorly influenced by our experiences and exposure to

media and television. We tend to form our perceptions based on them.

All the while I was growing up, I almost never interacted with a person who is

homosexual, except in some brief instances, which seemed odd to me. It appears to me that all

gay men are effeminate. I clearly remember one of my classmates who used to act in a girly

manner and always dance dramatically to famous Bollywood songs. His behavior didn’t fit in my

sense of perception back then, mainly because of the heterosexual gender roles strictly defined

by our society.
 When I first learned terms like gay and lesbian, it was always portrayed in a mocking

manner and mindlessly labeled to anybody who acted in a sexual manner towards the same sex

person.

For some reason, I feel that gay men are more attracted to straight men because of their

masculinity, and it must be hard to maintain a platonic relationship with them. Instead, they

prefer female company as they might seem more relatable.

I also believe members belonging to the gay community mostly take up careers or

professions in the fields of fashion design, styling, and acting. Even though my conscience tells

me to accept them the way they are and be empathetic towards them, it makes me uncomfortable

in situations where I encounter them engaging in a public display of affection or merely

watching any intimate scene on television. I also sometimes question myself about the kind of

dynamics they share in a relationship as a couple as I try to fit it in the stereotyped heterosexual

relationship.

In conclusion, tolerance to homosexuality is a possibility only when more and more such

individuals come out of the closet and openly talk about their sexual orientation and identity.

Only then can it be normalized in society by breaking the stereotypes.

 Homosexuality and Psychology

Many psychologists and sexologists tried to understand the causes and development of

homosexuality and developed tolerance to it; others considered it abnormal. For instance,

Sigmund Freud viewed homosexuality as an inverted Oedipus complex, wherein the person

begins to identify with their mothers. He tried to treat homosexuality with psychoanalysis and

hypnosis but was unsuccessful and concluded it as a variation of sexual function.

The field of psychology has broadly studied homosexuality and sexual orientation. For a

long, it was listed in various standard manuals like DSM and ICD as a mental disorder but later

removed as studies failed to prove it anything other than a natural sexual orientation. Now it is

considered a healthy expression of human sexuality.

Psychological researches in this area are of utmost importance to counteract the

prejudicial attitudes and discriminations towards homosexuality. The research trends in this area

cover almost all psychology disciplines, for example, developmental psychology,

psychopathology, and positive psychology, counseling psychology, or social psychology.

The primary research areas that are being studied are the causes of being attracted to the

same sex, the determinants of discrimination against homosexuals, how it can be influenced, the

psychological effects of homosexuality on well-being, homosexual identity formation, and

successful adaptation development of children of homosexual couples.

A single theory does not explain the causes of different sexual orientations, and most

theories give it a nonsocial and biological determinant.

Homophobia and heterosexism have been objects of psychological research. These

attitudes are mostly seen in people who do not know gay people personally. Gay people are
usually victims of verbal and physical abuse, usually committed by men. The outcomes of this

abuse are higher levels of anxiety, depression, anger, and post-traumatic stress among

homosexuals. The parents of homosexual children who negatively respond to their child’s sexual

orientation tend to have low self-esteem.

The other mental health issues surrounding homosexuals are not just because of their

sexual orientation but also their physical appearance, eating disorder, or gender-atypical behavior.

The disorders explicitly associated with sexual orientation are Minority stress, Ego-dystonic

sexual orientation, and sexual relationship disorder.

People with Homosexual orientation are also at a higher risk of suicide, and there have

been cases of attempted suicides among gay and lesbian youth, often due to lesser coping skills

to deal with isolation, loneliness, discrimination, and family rejection.

People with a homosexual orientation who seek counselling do so for the same reasons as

straight people, but often it is seen that regardless of the issue that they seek counseling or

psychotherapy for, there is a high risk of anti-gay bias being directed at them.

Major learning and Implications

 Understanding the perspectives of people with different sexual orientations and the

struggles they face because of being in the minority has always intrigued me. This report has

opened up the gates of vast knowledge for me. It helped me explore in-depth about an entirely

new culture of LGBTQ as well as the historical roots of homosexuality in India. I understood the

role of culture in social issues as such and how it shapes our thinking and affects our actions. I

learned about the legal status of the LGBTQ community in India and the human rights laws that

pertain to their community. I gained an understanding of homosexuality and the related attitudes

of the Indian society and culture in this regard.

While reading about the experiences of people belonging to this community, I came

across the struggles and challenges they face throughout their lives and how challenging it is for

them to “come out” because of the fear of discrimination and prejudicial attitude towards them,

especially the fear of being disowned by their own families. To accept their own identities is

even harder for them, and they struggle to understand themselves for a very long time. And once

they do identify themselves as gays or lesbians, the hardships the society lays on them are

endless. The only thing they ask and wish for is to be accepted as they are. It has now become

more comfortable for me to better empathize with them. I gained insight into the various

psychological disorders that are prevalent in the members of their community, which will further

help me in my practice as a counselor.

Finally, I have gained the capacity to integrate theoretical and practical knowledge. I now

understand the personal responsibility of my actions and can clearly think of ways in which

people of the LGBTQ community can be helped to live a life of dignity and love freely, whoever

they want. To start with, public awareness in sensitizing people about the issues related to

homosexuality is much needed. To end the sexuality taboo, sex education for all must be the
bottom line. The LGBTQ social movements are moving ahead intending to attain equality,

moreover the growing support of such movements shows the increasing tolerance and

compassion for the people of LGBTQ community.

To remove the societal bias and root out the weed, it is the duty of every individual to

stand up and speak up against even the slightest form of discrimination against the members of

LGBTQ community. After the regressive law of criminalizing homosexuality was struck down,

the society has become more acceptance towards the LGBTQ community, yet the struggle for

them is not over yet. Today we see people coming out of the closet and expressing their sexuality,

still a large portion of LGBTQ group do not feel same in expressing their preferences. There are

initiatives social media group and corporate sectors in increasing awareness on LGBTQ rights.

Social support and support from families is also increasing and the Indian families have their

own ways of dealing with it.

The State based interventions must protect their fundamental rights without any

discrimination. Non-discriminatory and progressive laws much be enacted. The members of the

LGBTQ must be provided with opportunities for social and economic activities. There is a need

to protect human rights. Steps must be taken to protect the family, the community and domestic

violence. Government must take steps to support employers in making the workplace and work

culture more prevalent supports and accommodates LGBTQ people. It is necessary to arrange

workshops and seminars about their rights.

It is important to note that LGBTQ individuals also seek counselling for the same reasons

non-LGBTQ individuals some of which are- depression, anxiety, couples therapy, grief, and

work stress. Also they do have some challenges that are unique to them therefore therapist and

counselors need to be very cautious while dealing with such clients as they may cause more harm
than good. Historically, many in the LGBTQ community seeking mental health services found

that counselors and therapists had not been educated on issues related to gender, gender, and

identity. Unfortunately, this often leads to LGBTQ clients completing their treatment

prematurely or never seeking the necessary treatment and support. And, in some cases, the client

ends up being the one who teaches the therapist about different struggles for LGBTQ people.

Thankfully, with the advent of affirmative therapy (as stated in the mental health community),

this gap has begun to close, and there has been a significant increase in the effectiveness of

mental health treatment for LGBTQ people.

There are some positive psychology interventions that can also be incorporated and

specific recommendations can be provided to the psychologist through training programs, to

foster positive institutions, work on building strengths and positive subjective experiences of

when working with LGBTQ clients.

Moreover, seeking professional help if they are facing mental illness because of the stress

discrimination or stigma can help them to learn new and better ways of coping, feel less isolated

and enhance mental health and well-being.

Appendix A
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