Introduction: Challenging misconceptions
In India, discussions around homosexuality have historically been shrouded in stigma, misinformation, and cultural taboos. For decades, same-sex attraction was considered a “pathology” or moral failing, influenced by colonial-era laws like Section 377 of the Indian Penal Code, which criminalised “unnatural offences.” However, over recent years, India has witnessed a remarkable shift — from viewing homosexuality as a disease or crime to embracing it as a natural aspect of human diversity.
“Love is not a crime. The crime is to hate.”
— Vikram Seth
In love's embrace, no ailment lies,
No cure is sought for heartfelt ties.
Let love be love, in every hue,
A natural path, both old and new.
Historical Context
Contrary to popular belief, same-sex relationships and gender fluidity are not “Western” imports but have long existed in Indian history. Ancient Indian texts and traditions, such as the Kama Sutra, mention same-sex desire. Temples like Khajuraho depict erotic sculptures including homoerotic themes, while folklore and mythology often celebrate gender diversity, from the transgender Ardhanarishvara to tales of gods changing genders.
However, British colonial rule introduced Victorian morality and laws criminalising homosexuality. Section 377, enacted in 1861, classified consensual same-sex acts as criminal offences, embedding a narrative of deviance that lasted well into independent India’s modern era. The struggle to decriminalise this section culminated in the landmark 2018 Supreme Court judgment (Navtej Singh Johar v. Union of India), which finally decriminalised consensual same-sex relations.
Scientific Perspectives:
From a scientific standpoint, homosexuality is a natural variation of human sexuality, confirmed by decades of research across cultures worldwide. The World Health Organisation (WHO) removed homosexuality from its list of mental disorders in 1990, a position now supported globally, including by Indian psychiatric bodies.
Indian psychiatric and psychological associations, such as the Indian Psychiatric Society, have also clarified that homosexuality is not a disorder. Studies in India have increasingly recognised the biological, psychological, and social factors contributing to sexual orientation, affirming that it is not a choice or pathology but an innate identity.
Below are the findings by international associations that corroborate the diverse sexualities and scientifically dissent that there are only two genders:
Genetics and Heritability
No single “gay gene”: A 2019 GWAS (Genome-Wide Association Study) involving nearly 500,000 individuals concluded that there is no single gene responsible for homosexuality. However, multiple genetic markers—particularly on chromosomes 7, 11, 12, and 15—were associated with same-sex behaviour.
Source: Ganna et al., 2019, Science journal.
Twin studies: Research suggests that if one identical twin is homosexual, the probability that the other is also homosexual ranges between 20-50%, versus 5-10% in fraternal twins or siblings. This indicates a moderate genetic influence but not determinism.
Brain Structure and Physiology
Hypothalamus differences: In 1991, neuroscientist Simon LeVay discovered that the INAH-3 nucleus of the hypothalamus—a region linked to sexual behaviour—was significantly smaller in homosexual men than in heterosexual men. This region in gay men was closer in size to that found in women, suggesting a neuroanatomical link to sexual orientation.
Source: LeVay, S. (1991), Science journal.
Amygdala activity: Functional MRI studies (Savic and Lindström, 2008) have shown that gay men and straight women have similar amygdala connections, while lesbian women show patterns resembling straight men. The amygdala governs emotion and arousal, supporting the idea that brain organization differs based on orientation.
Prenatal Hormonal Influences
Androgen exposure theory: Variations in prenatal exposure to sex hormones, particularly testosterone, may influence sexual orientation. Lower androgen exposure in males and higher in females may lead to same-sex preferences.
Fraternal Birth Order Effect (FBOE): Each additional older brother increases a man’s odds of being gay by 33%. This is believed to result from a maternal immune response that affects fetal brain masculinization.
Source: Blanchard, R., 2001, Hormones and Behaviour.
Epigenetics and Environmental Interactions
Epigenetic markers: Emerging research suggests that epigenetic modifications—chemical changes that affect gene expression without altering DNA—may play a role in sexual orientation. These could be influenced by environmental factors in utero.
Complex interaction: Sexual orientation likely arises from a confluence of genetics, prenatal biology, epigenetics, and postnatal environment, with no single factor determining outcome.
Neurocognitive Patterns
Cognitive and sensory performance: Studies show that gay men and heterosexual women perform similarly on certain verbal tasks, while lesbian women and heterosexual men often share traits in spatial navigation.
Handedness and symmetry: Homosexual individuals are more likely to be non-right-handed or have atypical digit ratios (2D:4D), which may be markers of prenatal hormone exposure.
The Harm of Conversion Therapies
Despite growing scientific consensus, many LGBTQ+ Indians still face pressure to “change” their sexual orientation through so-called conversion or “reparative” therapies. These harmful practices, often rooted in unscientific beliefs and societal pressures, can involve psychological abuse, aversion therapy, or religious interventions. Conversion therapy has been widely discredited internationally, and in India, activists and mental health professionals have been calling for its ban.
- Such therapies cause significant trauma, including anxiety, depression, and suicidality among LGBTQ+ individuals. The National Medical Commission of India and several LGBTQ+ advocacy groups have condemned conversion therapy and called for sensitisation of healthcare providers.
The Voices of Advocacy and Change
The Indian LGBTQ+ movement has been vibrant and resilient, fueled by activists, NGOs, and allies advocating for acceptance, legal rights, and social justice. Organizations like Naz Foundation, Humsafar Trust, and The Queer Collective have played pivotal roles in education, legal battles, and community support.
A scene from “Fire” by Deepa Mehta
Public figures, artists, and influencers have increasingly spoken out, helping destigmatize queer identities. Films like “Fire” (1996) by Deepa Mehta and web series such as “Made in Heaven” have brought queer stories into the mainstream, fostering empathy and dialogue.
The 2018 Supreme Court judgment was a turning point, but the fight continues for broader acceptance, anti-discrimination laws, and mental health support.
Conclusion: Scientific Consensus
While challenges remain, such as societal prejudices, family rejection, and lack of legal protections, there is growing recognition that sexual diversity is natural and deserving of respect.
The scientific consensus, supported by Indian psychiatric bodies and global health organisations, affirms that homosexuality is not a disorder but a part of human identity. The path forward requires continued education, legal reforms, and compassionate societal attitudes to ensure the dignity and rights of LGBTQ+ individuals in India.
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