நிழலின̊ பிம̊பம̊ Behind the screens
Deploma Project by Vaijayanthi Priya Guided by Priyankar Gupta
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Approval The following document is duly examined and approved by the designated jury as credible work on the chosen subject, carried out and presented in a manner and at a level that is appropriate for acceptance as diploma project qualification of this Institute. This approval however does not necessarily endorse any statements, comments or conclusions drawn in by the author in the document. This is a partial fulfillment for the award of the Undergraduate / Postgraduate Level Diploma in Industrial / Communication Design. This Project/Thesis study of 26 weeks duration in the curriculam has been completed in …….. Weeks.
Title of the Project
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Student’s Name& Signature
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Guide’s Name & Signature
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Place : Coimbatore Date : ……..………….
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…..................……………………. Dean / Jury Chairman Name & Signature
Coimbatore – Pollachi Highway, Othakkalmandapam (P.O.), Coimbatore – 641 032. India Phone: +91-9488611174, 0422 – 7125411, 7125412 Website: www.djad.in, E-mail: office@djad.in
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Nizhalin Pimbam
The reflection of a shadow I dedicate this project to Priyankar Gupta Without whom I would not have got this far. Thank you for guiding me through this process and pushing me all the while doing it. I also take this opportunity to express my gratitude towards my friends and family who helped me with this journey.
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Contents Introduction
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Brief
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Research
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LGBTQIA+ The Siwa oasis Stonewall Riots Queerphobia LGBTQIA+ in India 377 The Third Gender Koovagam Thiruvizha
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Redefined Brief
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What is a Graphic novel?
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Concept Explorations
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Plot outline Script Storyboard Character Design Style and Treatment
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Conclusion
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References
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Introduction
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Apart from all the scientific and technological advancements, India is also known for being culturally abundant. It is rich and diverse in its traditions. It is reffered to as a religious country where one can go to ‘find themselves’. For generations, India has followed through with its traditions all the while adapting to change. Although, several practices have been forgotten over a period of time. one aspect of its culture that India has absolutely burried deep, is the fluidity of its ancient sexual and gender identities. How did this intolerance become a part of everyone's lives? Why has it become so difficult to accept what was being celebrated in the earlier days?
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Brief
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To make a Graphic novel based on LGBTQIA+ themes in Indian Mythology
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Research
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LGBTQIA+ stands for Lesbian, Gay, Bisexual. Transgender, Queer/Questioning, Intersex, Asexual. Initially initialised as LGBT which was used to replace the term Gay in the mid 1980s. Activists believed that the term 'gay community' did not accurately represent all those to whom it referred. The initialism LGBT is intended to emphasize a diversity of sexuality and gender identity-based cultures. Later, it was used to refer to anyone who is not either heterosexual or cisgender or both, instead, exclusively refer to people who were lesbian, gay, bisexual, or transgender. To recognize this inclusion, the letter Q was added for those who identify as queer or are questioning their sexual identity. Thus the term LGBTQ was in use from 1996 till recently when Intersex and asexual were added. Homosexuality Experiencing sexual attraction exclusively towards the same sex. Gay and Lesbian fall under this. Bisexuality Experiencing sexual attraction towards two sexes or genders. Transgender Not identifying to their corresponding biological sex assigned at birth. Intersex Sex characteristics including chromosomes, gonads, sex hormones, or genitals that do not fit the typical definitions for male or female bodies. Asexuality Experiencing no sexual attraction. Heterosexuality Experiencing sexual attraction exclusively towards the opposite sex. Cisgender Identifying to the corresponding biological sex. Queer is an umbrella term for sexual and gender minorities who are not heterosexual or cisgender. Originally meaning ‘strange’ or ‘peculiar’, queer came to be used pejoratively against those with same-sex desires or relationships in the late 19th century. In the late 1980s, queer scholars and activists began to reclaim the word to establish community and assert an identity distinct from the gay identity.
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The Siwa Oasis Observed evidence of queer activities dates all the way back to 2500 BCE Egypt. The Siwa Oasis near the Lybian border which is known to have been settled since at least the 10th millennium BC, was one of the oldest hystorical society to openly accept male homosexuality. Siwa Oasis is one of Egypt's most isolated settlements, with about 33,000 people which still exists in all its glory till date.It is expected that the practice of homosexuality probably arose because from ancient times unmarried men and adolescent boys were required to live and work together outside the town of Shali. The feast of marrying a boy was celeberated with great pomp. The money paid for a boy was fifteen fold more than that for a woman. Although Siwan men could take up to four wives, Siwan customs allow a man but one boy to whom he is bound by a stringent code of obligations. "Homosexuality was not merely rampant, it was raging... Every dancer had his boyfriend... chiefs had harems of boys.''said the archaeologist Count Byron de Prorok. Up to the year 1928, it was not unusual that some kind of written agreement, which was sometimes called a marriage contract, was made between two males, But since the visit of King Fu'ad to this oasis it has been completely forbidden. However, such agreements continued, but in great secrecy, and without the actual writing, until the end of World War II. Now the practice is not followed.
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Stonewall Riots Stonewall riots of 1969, is widely considered to be the single most important event leading to the gay liberation movement and the modern fight for gay and lesbian rights. The Stonewall Inn, often shortened to Stonewall, is a gay bar and recreational tavern in the Greenwich Village neighborhood of Lower Manhattan, New York City, and the site of the riots. Originally constructed between 1843 and 1846 it was later turned into a gay bar by three members of the Mafia who invested in the Stonewall Inn, Police raids were common. Once a week a police officer would collect envelopes of cash as a payoff. Around 1:20 a.m. on June 28, 1969, the New York City Vice Squad Public Morals infiltrated the bar on a raid. However, it did not go as planned. A crowd of released patrons and by-standers began to grow outside the Inn. This number just grew larger. The police officers eventually became so afraid of the crowd that they refused to leave the bar for forty-five minutes. A scuffle broke out when a handcuffed woman was escorted to the waiting police wagon several times. She escaped repeatedly and fought with four of the police, swearing and shouting, for about ten minutes. She looked at bystanders and shouted, "Why don't you guys do something?" after an officer picked her up and heaved her into the back of the wagon the crowd became a mob and went "berserk". It was at that moment that the scene became explosively violent. The police tried to restrain some of the crowd, and knocked a few people down, which incited bystanders even more. The streets were clear by 5 am. The events that took place at the Stonewall Inn led to the first gay pride parades in the United States and in many other countries. On June 28, 1970, a march was led from Greenwich Village to the Sheep Meadow in Central Park, naming June as the month of LGBTQIA+ Pride internationally.
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Queerphobia A majority of LGBTQ people say they have faced some form of harassment or discrimination due to their sexual orientation or gender identity, this was observed in a survey conducted by the Harvard T.H. Chan School of Public Health.
“LGBTQ people’s day-to-day experiences are still structured by discrimination, harassment and prejudice,” -Harvard researcher L. S. Casey Homophobia and Transphobia are concepts that are quite familiar to the LGBTQIA+ community.Transphobia is the fear of and discrimination against transgender people and people thought to be transgender, regardless of their actual gender identity. Transphobia can lead to bias and even violence, which can make coming out as transgender even harder. Homophobia is the fear or dislike of people who are lesbian, gay or bisexual. When this fear and dislike is directed at bisexual people, it’s called biphobia. Students who experience harassment in school often feel very isolated and are afraid to tell anyone what’s going on. They may feel like they will be further harassed if they tell, or they may not want to tell people because it’s embarrassing. Some students stop going to school because they think it’s the only way to avoid the harassment. This can affect learning, grades and social relationships. This is why it’s important to tell someone.
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Hate crimes against the LGBTQIA+ community goes to the extent of bullying, physical and mental abuse and even rape and murder. Trans people are disproportionately targeted in violent attacks and are often denied basic human rights, they are also subject to more subtle forms of discrimination. More than 100 trans people around the world have been murdered in 2016, with more than 2,000 killed since 2008, according to figures collected by rights group Transgender Europe. Most trans killings have occured in Brazil with more than 250 victims followed by the United States of America and Columbia with 100 to 250 victims, India and Venezuella with 50 to 100, Trans people are thretened for using the restroom corresponding to their gender identity. Evan the most basic task is highly risky. The biggest hate crime of the current era of the LGBTQIA+ community is the Orlando night club shooting. On June 12, 2016, Omar Mateen, a 29-year-old security guard, killed 49 people and wounded 53 others in a terrorist attack inside Pulse, a gay nightclub in Orlando, Florida, United States. Orlando Police Department officers shot and killed him after a three-hour standoff. It is the deadliest incident of violence against LGBT people in U.S. history, and the deadliest terrorist attack in the U.S. since the September 11 attacks in 2001. At the time, it was the deadliest mass shooting by a single shooter in the U.S., being surpassed the following year by the Las Vegas shooting.
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India was one of the most liberated communities when it came to Sexual and gender fluidity. Throughout Hindu and Vedic texts there are many descriptions of saints, demigods, and even the Supreme Lord transcending gender norms and manifesting multiple combinations of sex and gender. There are several instances in ancient Indian epic poetry of same sex depictions and unions by gods and goddesses. There are several stories of depicting love between same sexes especially among kings and queens. Kamasutra, the ancient Indian treatise on love talks about feelings for same sexes. Transsexuals are also venerated e.g. Lord Vishnu as Mohini and Lord Shiva as Ardhanarishwara, which means half woman. Homosexuality was never viewed as a crime, on the contrary, alternative sexuality formed an inalienable part of society. Apart from male and female, there are more than 20 types of genders, such as transwoman, transmen, androgynous, pangender and trigender etc. and in ancient India it was referred to as Trithiya Prakirthi. â€&#x;God allows all creatures inside him; Chara Char (Plants and animals) Nar, Napunsak, Nari (Man, Queer, Woman)â€? - Thulsi Ramayan, 500 years ago The following stories were shortlisted to make into a grapic novel
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Mitra and Varuna
Mitra and Varuna, are gods of great intimacy and often mentioned together in Vedic literature. These Adityas preside over the universal waters wherein Mitra controls the ocean depths and lower portals while Varuna rules over the ocean’s upper regions, rivers and shorelines. In Vedic literature, Mitra and Varuna are portrayed as icons of affection and intimate friendship between males (the Sanskrit word mitra means “friend” or “companion”). Ancient Brahmana texts furthermore associate Mitra and Varuna with the two lunar phases and same-sex relations: Mitra and Varuna are the two half-moons: the waxing one is Varuna and the waning one is Mitra. During the newmoon night these two meet and when they are thus together they are pleased with a cake offering. Verily, all are pleased and all is obtained by any person who knows of this. On that same night, Mitra implants his seed in Varuna and when the moon later wanes, that waning is produced from his seed. (Shatapatha Brahmana 2.4.4.19) Varuna is similarly said to implant his seed in Mitra on the full-moon night for the purpose of securing its future waxing. In Hinduism, the new and full-moon nights are discouraged times for procreation and consequently often associated with citrarata or unusual intercourse.
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Ardhanarishvara Shiva was in an ecstatic condition and because of that, Parvati was drawn to him. After Parvati did many things to woo him and sought all kinds of help, they got married. Once they were married, naturally, Shiva wanted to share whatever was his experience. Parvati said, “This state that you are in within yourself, I want to experience it too. What should I do? Tell me. I am willing to do any kind of austerity.” Shiva smiled and said, “There is no need for you to do any great austerity. You just come and sit on my lap.” Parvati came and with absolutely no resistance towards him, sat on his left lap. Since she was so willing, since she had placed herself totally in his hands, he just pulled her in and she became half of him.
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Aravan When Aravan asked for Lord Krishna to fullfil his three wishes one being a sacrifice of self to Goddess Kali to assure the victory of the pandavas, Krishna had to grant it for that goodness of his heart. Before the sacrifice, Aravan wished to experience the purest form of love which can be experienced with a wife, and to witness the extent of the entire war. When no woman stepped up to marry him in fear of widowhood, Krishna married him as the beautiful Mohini, later becoming his widow.
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Shikhandi Bhishma kidnaps Amba, Ambika and Ambalika in order to marry them off to his brother Vichitravirya, the crown prince of Hastinapur. When Amba refuses to marry him claiming she will marry her one true love Salva, Bhishma let her go knowing about the consiquences of that. Amba returns furious learning that Salva is not ready to marry her humilated with his defeat by Bhishma. Amba tries getting kingdoms to kill bhishma, When nothing worked, she decided to take things in her own hands. After a prayer to Lord shiva, Amba kills herself hoping to have the power to kill Bhishma in her next birth. Born a female, Shikhandi is brought up as a man and given military training. Having been accused of fraud at his own wedding, Shikhandi tries to kill himself for being born a woman and not a man where he meets a yaksha who gives Shikaandi his manhood. Shikhandi joins the 9th day of the war and stands infront of Bhishma who has lowered his bow in order not to disobey his principles of not willing to fight a woman. This ignorance of his causes him to loose his life when Arjuna releases a volley of arrows ultimately killing Bhishma.
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Section 377 Having an astonishingly overt hystory in sexual rituals and practices, today's India is still just as intolerant towards the queer community as any other. Section 377 of the Indian Penal Code dating back to 1861, introduced during the British rule of India criminalises sexual activities against the order of nature, including homosexual sexual activities. The section was decriminalized with respect to sex between consenting adults by the High Court of Delhi on July 2009. That judgement was overturned by the Supreme Court of India on 11 December 2013 with the Court holding that amending or repealing Section 377 should be a matter left to Parliament, not the judiciary. Homosexuality is mostly a taboo subject in Indian civil society and for the government. There are no official demographics for the LGBT population in India, but the government of India submitted figures to the Supreme Court in 2012, according to which, there were about 2.5 million gay people recorded in India. These figures are only based on those individuals who have self declared to the Ministry of Health. There may be much higher statistics for individuals who have concealed their identity, since a number of homosexual Indians are living in the closet due to fear of discrimination. Homophobia and transphobia is prevalent in India. Public discussion of homosexuality in India has been inhibited by the fact that sexuality in any form is rarely discussed openly. Mental, physical, emotional and economic violence against LGBTQIA+ community in India prevails. Lacking support from family, society or police, many gay rape victims do not report the crimes
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The Third Gender Hijras occupy a special place in Hinduism. But their relationship to modern Mumbai, where transgender people are legally recognized, remains fraught. Today hijras, who include transgenders, eunuchs and intersex people, are hard to miss. Dressed in glittering saris, their faces heavily coated in cheap makeup, they sashay through crowded intersections knocking on car windows with the edge of a coin and offering blessings. They dance at temples. They crash fancy weddings and birth ceremonies, singing bawdy songs and leaving with fistfuls of rupees. Many Indians believe hijras have the power to bless or curse, and hijras trade off this uneasy ambivalence. Behind the theatrics are often sad stories — of the sex trade and exploitation, cruel and dangerous castrations, being cast out and constantly humiliated. Within India’s LGBT community, the hijras maintain their own somewhat secretive subculture. During the British colonization of India (which then included Pakistan and Bangladesh), rulers suppressed the fluidity of gender understanding and outlawed all such practices in their
territories. But as with everything that becomes illegal, the third gender community of India went underground. Often rejected by their own families, the third gender community began to create selfidentified families, led by a Guru or a leader who was also a third-gender. In these selfappointed families, they were treated as brothers and sisters, were protected, provided food and shelter, and taken care of both spiritually and physically. Still, they faced the health and welfare risks that come inherently from a life of begging and prostitution. Most revolutionary and inspiring is how this otherwise marginalized community of roughly 2 million people in India took their demand to be acknowledged as a third gender all the way to the Supreme Court. The person who filed the case had little financial support to obtain lawyers and media attention. The whole process came organically, with people deciding to speak up about the plight of their community and their demand for equality. When the Indian Supreme Court acknowledged that gender is a non-binary form of identity that goes beyond male and female, the victory came as a nice surprise to many.
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Koovagam Thiruvizha Koovagam, a village in Tamil Nadu's Villupuram district's Ullundurpettai taluk, is world famous for the unique 18 day festival. The main diety of this temple being Aravan (koothandavar), it celebrates the aravani culture (hijra community, trans, eunuchs and intersex) in the tamil month of Chitirai (April/May). Thousands of transgenders from all across the country flock to Koovagam to marry Lord Koothandavar re-enacting a legentd from the Mahabharatha about Aravan, son of Arjuna born out of wedlock. This legend of Aravan is depicted only in the tamil version of Mahabharatha written in the 9th century. The first 16 days are spent in celeberation, with songs, dance, plays, beauty contests and seminars on HIV/AIDS conducted by NGOs. On the 17th day, priests tie thaalis (mangalsutra) around the necks of the transgenders and for one night, all of them become brides of Aravan. On the 18th day, when Aravan is beheaded by Kali, the participants play the role of widows, mourning the death of their husband and rip off their thaalis and ornaments. According to Hindu mythology, transgenders are believed to be from Aravan's liniage - the reason why they are called Aravanis. The transgender perform their traditional 'kumi adi' dance near the koothandaver temple. The festival culminates on the night of the Chitra Pournami (fullmoon night of them month of chitirai). Though the koovagam festival is widely known among the hijra community, it has not reached well in smaller circles. More than 70% of Tamilians, native to Tamil Nadu, are not aware of this huge tribute to the queer community. Img: 18th day of the Koovagam festival after Aravan's sacrifice.
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A small peek at Koovagam During my short visit of Koovagam, a lot was learnt. Though i could not make it during the festive times, the non festive days of Koovagam re just as beautiful. Koovagam is a small village located near Ulundurpetai. It took two busses and a share auto to get there. Busses travle to and from Koovagam only twice in a day, The koothandavar temple marks the entrance of the Koovagam village. This village was built around the temple before witch it was just plain land. The main diety of the koothandavar temple is Lord Aravan, whose heroic story is depctied in the form of scenes on top of the temple. Accordign to the priest of the temple, this is the Holy Land of the Aravanis where they are liberated from all the worldly hate and discrimination. It a a place where they can truly live and be themselves. After a few conversations, it was quickly learnt that not everyone in the Koovagam or the district of Villupram is approve of the festival, "It is not good exposure for an adolosent boy" said the 'KoovagamBoys' It was atonishing how it was difficult for some people to accept transfluidity while living so close to them.
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Redefined Brief
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To make a graphic novel that brings awareness to the Koovagam festival and its Transgender origins from the Mahabharatha.
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What is a Graphic novel? Graphic novels are, simply defined, book-length comics. Sometimes they tell a single, continous narrative from first page to last; sometimes they are collections of shorter stories or individual comic strips. Comics are sequential visual art, usually with text, that are often told in a series of rectangular panels. Despite the name, not all comics are funny. Many of them emphasize drama, adventure, character development, striking visuals, politics, or romance over laugh-out-loud comedy Visual parodies, satires, political cartoons, and straightforward funny drawings have been around for centuries, but it took the rise of the newspaper industry in the late nineteenth century to bring comics into everyday American households. From newspaper funny pages rose magazines devoted entirely to comics and superhero stories, and from these magazines rose book-length collections of previously published comics. However, most comics historians agree that the first real graphic novel was Will Eisner’s A Contract With God and Other Tenement Stories published in 1978.2 Decidedly adult in its images, themes, and language, Eisner’s book spoke to the generation that had first grown up with superhero comics in the 1940s and 1950s.
How are Graphic novels different from comics? Comic books are periodicals. They are produced monthly and usually have a good amount of action that progresses the story line forward to the next issue. Graphic novels are read like a book. They delve deeper into the story lines of characters and history, not just action, and they complete the full arch of a narrative by the end of the novel. The graphic novel as a medium was chosen for this project to showcase the festival and the mythology in all its glory Img: a contract with god - cookalein page 50
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Concept Exploration
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Plot Outline A strong story with a central plot is necessary to begin story telling of any medium. Stories usually have three main parts. The introduction where the characters and the current plot is introduced. The Conflict where the indication to the main story begins. The Resolution where the story conflict is cleared, which does not necessarily have to be positive. The order of this can be used according to the plot.
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The reflection of a shadow It was the 7th day of the Koovagam festival. Loud cheers and laughter filled the air, combined with the sounds of speakers blasting songs. Shops were busy and so were the customers. The stage was being set up for the play that was to commence in a short while. Actors and volunteers were tending to their respective duties. Karupuravalli steps up to her mirror in the dressing room. She looks up at her own reflection starting to get changed. Looking at the reflection now, all she can see is Krishna standing there, looking stern at Aravan who has bowed down. “Hear me out O! Lord! Let me be the one who is sacrificed in this war. I will gladly submit to Goddess Kali if it can assure our victory. All I ask for in return, my Lord, is for me to witness the full extent of the war, and to engage in holy matrimony, before the sacrifice,” pleads Aravan. Krishna picks him up gesturing him to stand up straight, “Rise, O! mighty Aravan. Your requests have been heard. I will grant you all these boons,” promises Krishna. Fearing the life of widowhood after the sacrifice, no woman came forward to marry Aravan. When this concern was expressed to Krishna, he agreed to marry Aravan taking the avatar of Mohini. On the 7th night, the night of the marriage, Aravan weds Mohini and makes love to her. Aravan engages in passionate lovemaking with Mohini for the entirety of the night. The next day, Aravan is sacrificed to Goddess Kali. He is decapitated by Goddess Kali after which his head is put on a spoke and raised to witness the rest of the war. Amidst the war, Mohini mourns Aravan’s death. She lowers her head and cries aloud, tears streaming down her eyes. Karupuravalli looks at the tears pouring down her face distorting her make up. Karupuravalli picks up a ball of cotton and uses it to erase the make-up. She cuts her ‘thaali’ with a pair of scissors. She undresses- removes her sarree - stripping it down until she remains in her underwear. Karpuravalli picks up a bandage from the dresser and starts wrapping it around her breast. She ties her hair up in a bun and wears a wig over it. She puts her chest plate on and looks into the mirror. Shikhandi is standing in the war in front of Bhishma. She has a stern expression on her face. Amba, Ambika and Ambalika are being abducted by Bhishma. “Where are you taking us?” asks Amba. As they reach the palace, they are welcomed by Vichitravirya. “From this day forth, you three will be married to my brother”says Bhishma. “No! You cannot make us do this. I, for all will not marry anyone other than Salva, the man I like,” refuses Amba. “Very well then, I shall let you go and marry the one you love,” says Bhishma with a smirk, knowing what is going to happen. Salva, rejected her in shame of losing the combat to Bhishma. Enraged in humiliation, she tried to persuade other kings to wage war against Bhishma. When no one agreed, Amba even persuaded Parasurama, Bhishma’s guru, who could not
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defeat him. Amba prayed to Shiva for a boon. “He should be put to an end by me. I will be the one who will kill Bhishma,” she prays. “I will grant you your wish, but it will be fulfilled only in your future incarnation since you have no former military training.” Eager to bring this about, Amba jumps into a pyre. Shikhandini is born a female to king Drupada of Panchala. Drupada raises her as Shikhandi, with proper military training. Shikhandi marries a woman, who finds out about Shikhandi’s female anatomy and frets. Drupada tries to convince Shikhandi’s father in law, saying Shikhandi is a man with a woman’s body, but Shikhandi’s father in law swears to destroy the Panchala kingdom. Blaming himself for the mess, a distraught Shikhandi runs into the forest. He attempts to commit suicide. In the forest he meets an Yaksha called Sthunakarna. Shikhandi narrates the entire episode to the Yaksha. The Yaksha takes pity on Shikhandi. “I will give you my manhood for this night. You shall prove to your father in law that you are indeed a man,” says the Yaksha. Shikhandi meets a concubine, sent by his father in law. The concubine informs him that he should make love to her to prove to his father in law that he is a man. Shikhandi makes love to the Concubine. Kubera, the king of the Yakshas, was furious with Sthunakarna and curses him, “You shall live as a eunuch for as long as Shikhandi is alive.” Shikhandi lives the rest of his days with the attained manhood of this Yaksha. Bhishma has aimed his arrow towards Arjuna. Shikhandi stands in front of Bhishma along with the other eunuchs beside her, shielding Arjuna and rest of the Pandavas. Bhishma looks at Shikhandi and sees Amba in her. “I will not fight this woman. Get this woman out of the battle field,” says Bhishma. “I am Shikhandi. I am a man, in both body and soul” says Shikhandi. “You see him as a woman because he is born with a woman’s body. You see him in your heart as Amba. But we see him as a man because that is how his father has raised him. He also possesses the manhood of an Yaksha,” says Krishna. “I refuse to fight,” says Bhishma and lowers his bow. “Shoot him now, Shikhandi! Shoot him now, Arjuna!” orders Krishna. Arjuna releases a volley of arrows, enough to cover the light of the day. Hundreds of arrows puncture every part of Bhishma’s body. His hands, legs, trunk and thighs. Bhishma lays there on the ground amidst the war, suspended on Arjuna’s arrows. Shikhandi, content with the outcome, starts to laugh out loud. Karupuravalli laughs to herself in front of the mirror, resuming from her pose, placing her bow on the dresser. She looks into the mirror once more. “Valli! Let’s go!” shouts a fellow actor. She looks towards the direction of the sound before picking up her bow and arrows and leaves the room.
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Script A script is a document describing the narrative and dialogue of a comic book or a graphic novel in detail. It is the comic book equivalent of a television program teleplay or a film screenplay. The script provides the caption for each panel, the visuals in a panel and the dialogues. The script is a written representation of the graphic novel or comic book. The script is always reitten in very simplistic visual manner. It exactly tells what a panel consists of.
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The reflection of a shadow
Caption Koovagam, a small village in the Villupuram district, in Tamil Nadu has been a host for the largest transgender festival in South Asia. Thousands of transgender also called as hijras from all across the country pour into this small village every year between the months of April and May for this 18 days long festivities. .Like every story from the epic Mahabharata, this is also a tale of greatness and sacrifice, the story of the Koovagam festival, the story of Aravan. Caption On the 7th night of the Koovagam festival Panel 1: The statue of Lord Aravan stands tall amidst the carnival at Koovagam temple Caption Koothandavar temple was pulsing alive with music and enthusiastic crowd Panel 2: The Koothandavar temple is surrounded by people and lights. Loud speakers and a shed can also be seen around the temple. Caption Daily rituals continue… Panel 3: People are dancing around the pyre. Caption …As the anticipation grows heavy near the stage which is being set for the play. Panel 4: An unprepared stage. Some volunteers are busy arranging the stage with people around. Caption Backstage, the actor’s expert and graceful hands were transforming herself to play her part. Panel 5: Valli is looking at the mirror and wearing her earing. Panel 6: Valli is wearing another earing. Panel 7: Valli is removing her sarree Panel 8: Valli is doing her hair. Panel 9: Accessories are kept on a table. Panel 10: Valli has completely transformed herself for the play.
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Panel 11: Valli is happy with her new transformation. Panel 12: Valli looks at herself in the mirror. Caption The 7th night unfolded on the Kurukshetra war Panel 13: Krishna stands. Caption The land red with the blood of the fallen and the smell of death reeked strong but the war ragged on with no sign of the end. Panel 14: Krishna looks at Aravan who is bowed down before him and Aravan speaks Aravan O divine Krishna, I beg of you to listen to this servant’s pleas, I will willingly sacrifice my body and soul to the goddes Durga to win this war. Panel 15: Aravan speaks
Aravan All I ask in return, O son of vasudev, is to witness this mighty war till it ends, to witness the victory of the mighty Pandavas , the complete triumph of good over evil. And to be joined in holy matrimony and feel the purest form of love which can only be experienced with a wife.
Panel 16: Krishna speaks
Krishna Rise, Aravan. I have heard your wishes and will grant them in return of your willingness to sacrifice yourself for the victory of the Good.
Caption No women stepped forward to marry Aravan. The fear of widowhood after the warrior is sacrificed loomed over them. Panel 17: Pyre burns
Caption At night‌
Panel 18: Tents where they stayed for the night
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Caption … the problem was brought to light to Krishna. Krishna refused to go back on his words. He vowed to marry the soldier in his divine alter form, as the beautiful Mohini. Panel 19: Mohini stands Panel 20: Aravan marries Mohini. Aravan lowers a garland of flowers over Mohini’s head, Mohini holds the garland. Panel 21: Aravan ties the Thali around Mohini’s neck. Panel 22: Aravan and Mohini gently embrace each other. Panel 23: Aravan and Mohini hold each other. Caption And, after their wedding Aravan and Mohini consummate their marriage as husband and wife with the moon as their witness. Panel 24: Aravan makes love to Mohini. Caption The sun rose on the 8th day of the war at Kurukshetra. Panel 25: Men on their horses and elephants fight with one another using their weapons – swords, shield, bows and arrows. Dead and injured men are lying around in the war field. Caption The day for Aravan to keep his side of the promise and he offered his life with all his heart. Panel 26: Aravan’s horse neighs and stomps up with Aravan on its back Aravan Take my life O Goddess. I have lived my life to the fullest, now I shall play my part in this Great War. Panel 27: A fierce Kali stands Panel 28: Kali speaks Goddess Kali The war will end in your favour, you have my blessings. Panel 29: Mohini looks up
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Caption Aravan’s head was mounted on a pole; there he stood to watch the Great War. There he stood to witness the raging battle field at his post till the end. Panel 30: Aravan’s head mounted on a long pole. Caption Mohini, now Aravan’s widow understood the inevitable... but still wept for her husband Panel 31: Panel 32: reflection Panel 33: Panel 34: Panel 35: Panel 36: Panel 37: Panel 38: Panel 39: Panel 40: Panel 41: breasts Panel 42: Panel 43: Panel 44: Panel 45:
Mohini holds her thali in her hand and weeps bitterly Valli looks at her crying and smudged make-up in the mirror Valli picks up the cotton Valli wipes her eye make-up Valli cuts her thali with scissors Valli removes her sarree Valli unhooks her blouse Valli removes her blouse Valli has a roll of bandage in her hand Valli wraps the bandage around her breasts Valli stands with the bandage wrapped around her Valli ties her into a bun behind her head Valli wears the costume Valli stands with the costume on Shikandhi is seen as a reflection in the mirror
Caption The war at Krukshetra entered its 9th day. In the middle of the battle field, Bhishma freezes, holding back his shot at the appearance of Shikandi. Panel 46: Bhishma points the arrow towards Shikandhi Panel 47: Bhishma aims at Shikandhi Panel 48: Shikandhi stands Caption Decades ago… Panel 49: A cart is seen going through the forest Panel 50: Amba speaks Amba Where are you taking us?
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Panel 51: Bhishma drives the cart Caption The crown prince of Hastinapur, Vichitraviriya sits on his throne. Panel 52: Vichitraviriya sits in his throne in the middle of the hall Panel 53: Amba speaks Amba How dare you command me to marry him? Panel 54: Amba speaks Amba The only person I will submit to is, Prince Salva, the man I Love. He will be the one I marry. Not you! Panel 55: Bhishma speaks Bhishma If that is want you truly want, then I can’t stop you, can I? Caption Salva, turned away the princess. He rejected her qualms, silencing her by saying that nothing in the world is strong enough to defeat the great Bhishma Pitamaha, even their love. Humiliated and angry by Salva’s cowardice, Amba took it upon herself to find someone to avenge her. She travelled kingdom after kingdom to find someone to fight her war. Panel 56: Amba furiously rides a horse Caption She laid down her woes in front of every king and prince and begged them to help her. Panel 57: King 1 speaks King 1 To wage a war against Bhishma is to lead my army blindly to hell. I will not be that fool. Panel 58: King 2 speaks King 2 Bhishma? Impossible!
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Caption Amba was turned away by every king. No one willed to fight a battle that will surely lead to lose. Panel 59: King 3 speaks King 3 I apologise Princess, but there is nothing I can do. Caption Amba lost all hope when the great guru, Parashurma who accepted to fight for her fell at the hands of Bhishma, his own student. Bhishma’s power was unmatched even to his own teacher. Panel 60: Amba returns dejected Panel 61: Amba speaks Amba He will pay for what he did. I will bring upon my wrath on him, Bhishma will fall and I want to be the one to bring him down. Panel 62: Shiva speaks Shiva That shall be his fate. I give you my word. You will be reborn with the destiny to defeat Bhishma. Caption With her vengeance burning too bright Amba jumped into the pyre, to be reborn as Bhishma’s destroyer. Panel 63: Amba jumps into pyre Caption As Amba took her last breathe, the queen of Panchala gave birth to a beautiful baby girl, called Shikandhi. Panel 64: Shikandhi is sleeping in a cloth cradle Caption The king raised Shikandhi as a son Panel 65: Shikandhi climbs a tree
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Caption Training Shikandhi in all forms of combat and warfare. Panel 66: Shikandhi learns archery, horse riding and sword fighting Panel 67: Holding hands Caption As the years passed by and Shikandhi grew up, the king of Panchala arranged Shikandhi’s marriage to the princess of Dasharna. Panel Panel Panel Panel Panel
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Shikandhi marries Princess of Dasharna Shikandhi strips his binders The princess is shocked Shikandhi reaches out to the princess Shikandhi reaches out to the princess and speaks Shikandhi Please let me explain, princess Princess Stay away from me!!
Caption The princess ran to her father and wept in despair. The king of Dasharna was furious at this display of treachery. Panel 73: Hiranyavarma speaks Hiranyavarma You dare make me believe that your daughter is a man? You dare betray mine and my daughter’s trust? Panel 74: Drupada speaks Drupada I have not betrayed you in any way, my friend. Shikandhi’s physical form may resemble a woman but she has the soul of a man. Panel 75: Hiryanyavarma speaks Hiryanyavarma How dare you try to justify your betrayal with unlawful lies? You will pay or this Drupada!
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Panel 76: Princess cries Caption Shikandhi was enveloped with fear and guilt, and tried to end it in the only way he thought was right, he reached the woods. He set out to end the root problem, in his mind that being himself he reached for his arrow praying for forgiveness. Panel 77: Forest Panel 78: Shikandhi dejected tries to kill himself with an arrow Panel 79: Shikandhi tries to kill himself with an arrow Panel 80: Shikandhi hears a voice Voice Now, now.. Panel 81: Sthunakarna asks as Shikhandhi turns back to see the voice he heard Sthunakarna Has life been that cruel to you, young warrior? Panel 82: Shikandhi speaks Shikandhi And who may you be? Panel 83: Sthunakarna speaks Sthunakarna My name is Sthunakarna, I am the Yaksha of this forest. May I ask what tragedy has befallen, that lead to a mighty warrior like you to choose this drastic end? Caption The yaksha patiently listened to the story of Shikandhi, which poured out of the young warrior who was desperate to speak out his sorrows to any kind ear which may listen to him. Panel 84: Yaksha listens to Shikandhi’s story as Shikhandhi narrates it Panel 85: Yaksha speaks Sthunakarna I feel pity for you, young warrior. The fates have been particularly cruel to you.
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Panel 86: Yaksha speaks
Sthunakarna And I am willing to help you ease your wails
Panel 87: Shikandhi looks Panel 88: Yaksha places his hand on Shikandhi’s head to bless him and speaks Sthunakarna Tonight I shall lend you my manhood to help you prove your masculinity to those who bother to question your true self. Panel 89: Yaksha speaks
Sthunakarna I shall go my way and I hope you may find some light in yours Caption The yaksha struts on his way back into the deeper areas of the forest.
Panel 90: Shikandhi speaks Shikandhi And…who… Panel 91: A woman appears Panel 92: Shikandhi speaks Shikhandhi And who are you supposed to be? Panel 93: Concubine speaks Concubine I am a test sent by the king Hiryanyavarma… Panel 94: Concubine touches Shikandhi and speaks Concubine …to prove that you are indeed what you say you are Panel 95: Concubine kisses Shikandhi Concubine A man through and through
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Panel Panel Panel Panel Panel
96: They get closer and embrace each other 97: Concubine and Shikandhi get still closer 98: Shikandhi makes love to Concubine 99: Concubine quivers 100: River flows in the forest Caption Elsewhere
Panel 101: Kubera sits on a throne holding a pot filled with money and speaks Kubera You disgrace, what have you done!? Panel 102: Yaksha speaks Yaksha My lord I can explain… Panel 103: Kubera speaks Kubera Your inability to follow orders has brought disgrace to our kind. Panel 104: Kubera speaks Kubera From this day till the end of Shikhandi’s life your gift will be permanent. And until his death arrives you shall remain…a eunuch Panel 105: Yaksha looks on Caption The war rages in the fields of Kurukshetra. Panel 106: Bhishma fights with his bow and arrow Panel 107: Shikandhi appears Panel 108: Bhishma with his bow and arrow in his hands speaks Bhishma Fighting a woman goes against my principles. I shall not raise my weapon against her.
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Panel 109: Shikandhi speaks furiously Shikandha My name is Shikandhi and I am a man. There is no part of which is otherwise. I am no different than the hundreds of others you tore apart in this very battlefield. Panel 110: Krishna speaks Krishna In your eyes he maybe a woman for he was born looking like one or maybe he is a woman to you, as you see Amba in his heart. But he is a man in his soul and due to a Yaksha he is a man on the outside too. There is nothing to stop you from taking our shot except the blindness of your own vision. Panel 111: Bhishma speaks Bhishma No Panel 112: Bhishma lowers his bow and arrow and speaks Bhishma I refuse to let go off my principles. I refuse to fight this woman. Panel 113: Krishna orders Bhishma with Shikhandhi standing beside Krishna Krishna Your foolishness has lead you to your end. TAKE YOUR SHOT NOW! Panel 114: Panel 115: Panel 116: Panel 117: Panel 118: on…Bhishma
Bhishma looks Shikhandhi aims his arrow towards Bhishma Shikhandhi’s arrow pierces Bhishma’s shoulder Bhishma whines in pain Arjun sends a volley of arrows and Shikhandhi looks speaks Bhishma Arjun?
Panel 119: The sky is dotted with volley of arrows…Shikhandhi and the army of eunuchs and Krishna are standing Panel 120: Bhishma’s arms are penetrated with arrows Panel 121: Bhishma’s legs are penetrated with arrows
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Panel 122: Panel 123: Panel 124: Panel 125: penetrated
Arjun looks on Krishna looks on Shikhandhi looks on Bhishma falls on the ground with his complete body with arrows and speaks Bhishma Yes.. These are indeed Arjun’s.
Panel 126: Shikhandhi laughs Shikhandhi Hahahahaha Panel 127: Valli laughs Valli Hahahahaha Panel 128: Valli looks at her reflection in the mirror Panel 129: Co-artist speaks Co-artist Valli come on let’s go! Its showtime! Panel 130: Valli speaks
Valli Coming!
Panel 131: Valli goes to the stage Panel 132: Valli performs on stage Caption On the 17th day, the thousands of transgenders dress up with their fineries, in colourful bangles and thalis around their necks. Each one becomes the embodiment of Mohini, the avatar of Krishna, celebrating to the fullest as the festival reaches its peak. On the 18th day, just like Mohini, each of them breaks their bangles and cut their thalis, symbolising the end of the one-day marriage. Together they mourn the death of Aravan, thus ends the Koovagam festival.
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Storyboard A storyboard is a sketch of how to organize a story and a list of its contents. A storyboard helps in defining the parameters of a story within available resources and time. It helps in organizing and focusing on the story and figure out what medium to use for each part of the story Storyboards are made to decide angles and frames and transitions. Storyboards are mostly done as thumbnails before going to the main final artwork.
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Draft 1 - Initial Thumbnails
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Draft 2 - Story board
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Draft 3 - Panelling
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Style and Treatment Character Design Making a graphic novel distinct by going for a drawing style that can do well. The drawing style should go with the theme of the novel. Character design is the process of defining a character. In the case of a visual story, a character design decides the physical appearence and personality of a character from the story. Character designs was done based on the character's attribute, personality and ethinicity
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Valli Valli is a transexual woman from Tamil Nadu, her passion lies strongly in street play.
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Aravan Aravan is the son of Arjun who was born out of wedlock. He is a proud warrior who will fight for what is right.
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Krishna Smart, cunning and charming, Krishna is the eighth avatar of Vishnu
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Mohini Mohini is the epitome of female beauty. She is the female form of Vishnu
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Shikhandi Shikhandi is a transgender man, a fierce warrior who will get what he sets his heart on. He is the son of Dhrupadha, the king of Panchala.
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Amba Princess Amba is the eldest daughter of the king of Kashi. She will go to all extent to seek vengence.
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Bhishma Bhishma is a fearless warrior. He is undyingly loyal to his principles.
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Nizhalin Pimbam Line drawing
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Treatment Apart from lines and drawing style, the colour or the treatment of an artwork sets the mood and eotions to it. Different techniques and mediums can be used to bring a desired kind of treatment. Watercolours and ink and digital platform were the mediums used for the initial treatments which was later shortened to a digital treatment.
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Treatment 1 Photo Ink
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Treatment 2 Photo Ink and digital
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Treatment 3 Photo ink and pen
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Treatment 4 Photo ink and digital
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None of the afore displayed treatments suit the mood and the emotion of the graphic noel. To get a feel of the environment, a moodboard was created. A moodboard, as the name suggests is one that sets the mood and provides a place to draw inspiration from. The ood board consists of a collection of images which one thinks suits their requirements. Taking inspiration from Tamil Nadu's Dying art
Therukoothu
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Nizhalin Pimbam
Final treatment Hand drawn line art coloured digitally
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On the 7th night of the Koovagam festival...
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Koothandavar temple was pulsing alive with music and enthusiastic crowd.
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Daily rituals continue‌
‌as the anticipation grows near the stage which is being set for the play.
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Backstage...
the actor’s expert and graceful hands were transforming herself...
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...to play her part.
The 7th night unfolded on the Kurukshetra war
At night...
No women stepped forward to marry Aravan. The fear of widowhood after the warrior is sacrificed loomed over them.
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The land red with the blood of the fallen and the smell of death reeked strong but the war raged on with no sign of the end. O divine Krishna, I beg of you to listen to this servant’s pleas, I will willingly sacrifice my body and soul to the Goddess Durga to win this war.
All I ask in return, O Son of Vasudev, is to witness the victory of the mighty Pandavas, the complete triumph of good over evil. And to be joined in holy matrimony and feel the purest form of love which can only be experienced with a wife.
Rise, Aravan. I have heard your wishes and will grant them in return of your willingness to sacrifice yourself for the victory of the Good.
‌the problem was brought to light to Krishna. Krishna refused to go back on his words. He vowed to marry the soldier in his divine alter form...
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...as the beautiful Mohini
And, after their wedding Aravan and Mohini consummate their marriage as husband and wife with the moon as their witness.
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The sun rose on the 8th day of the war at Kurukshetra.
Take my life O Goddess. I have lived my life to the fullest, now I shall play my part in this Great War.
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The day for Aravan to keep his side of the promise and he offered his life with all his heart.
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The war will end in your favour. You have my blessings.
Aravan’s head was mounted on a pole, there he stood to watch the Great War. There he stood to witness the raging battle field at his post till the end.
Mohini, now Aravan’s widow understood the inevitable...
...but still wept for her husband
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The war at Krukshetra entered its 9th day. In the middle of the battle field...
The war at Krukshetra entered its 9th day. In the middle of the battle field...
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Decades ago Where are you taking us?
The crown prince of Hastinapur
Vichitraviriya sits on his throne.
How dare you command us to marry you?
The only person I will submit to is, Prince Salva, the man I Love. He will be the one I marry. Not the one you say! If that is want you truly want, then I can’t stop you, can I?
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Salva, turned away the princess. He rejected her qualms, in shame of not being strong enough to defeat the great Bhishma Pitamaha.
Humiliated and angry by Salva’s cowardice, Amba took it upon herself to find someone to avenge her. She travelled kingdom after kingdom to find someone to fight her war. To wage a war against Bhishma is to lead my army blindly to hell. I will not be that fool.
She laid down her woes in front of every king and prince and begged them to help her.
I apologise but there is nothing I can do.
Bhishma? Impossible!
Amba was turned away by every king. No one willed to fight a battle that will surely lead to lose.
Amba lost all hope when the great guru, Parashurma declined to fight Bhishma, his own student. Bhishma’s power was unmatched even to his own teacher.
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He will pay for what he did. I will bring upon my wrath on him, Bhishma will fall and I want to be the one to bring him down.
That shall be his fate. I give you my word. You will be reborn with the destiny to defeat Bhishma.
With her vengeance burning too bright Amba jumped into the pyre, to be reborn as Bhishma’s destroyer.
As Amba took her last breathe, the queen of Panchala gave birth to a beautiful baby girl, called Shikandhni.
The king raised Shikandhi as a son
SHIKHANDI!!
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Training Shikandhi in all forms of combat and warfare.
Years passed and Shikhandi grew up
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The king of Panchala arranged Shikandhi’s marriage to the princess of Dasharna.
Please let me explain, princes-
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Stay away from me!!
The princess ran to her father and wept in despair. The king of Dasharna was furious at this display of treachery.
You dare make me believe that your daughter is a man? You dare betray mine and my daughter’s trust?
I have not betrayed you in any way, my friend. Shikandhi’s physical form may resemble a woman but he has the soul of a man.
Shikandhi was enveloped with fear and guilt, and tried to end it in the only way he thought was right.
How dare you try to justify your betrayal with unlawful lies? You will pay or this Drupada!
He reached the woods. He set out to end the root problem, in his mind...
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...that being himself
Now, now...
Has life been that cruel to you, young warrior?
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My name is Sthunakarna, I am the Yaksha of this forest. May I ask what tragedy has befallen, that lead to a mighty warrior like you to choose this drastic end?
And who may you be?
The yaksha patiently listened to the story of Shikandhi, which poured out of the young warrior who was desperate to speak out his sorrows to any kind ear which may listen to him.
I feel pity for you, young warrior. The fates have been particularly cruel to you.
And I am willing to help you ease your wails
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I shall go my way and I hope you may find some light in yours
Tonight I shall lend you my manhood to help you prove your masculinity to those who bother to question your true self.
And... who...
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Who are you?
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I am a test sent by the king Hiryanyavarma‌
‌to prove that you are indeed what you say you are
A man through and through
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Elsewhere
My lord I can explain‌
You disgrace, what have you done!?
Your inability to follow orders has brought disgrace to our kind.
From this day till the end of Shikhandi’s life your gift will be permanent. And until his death arrives you shall remain...
a EUNUCH
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The war rages in the fields of Kurukshetra.
Fighting a woman goes against my principles. I shall not raise my weapon against her.
My name is shikandhi and I am a man. There is no part of which is otherwise. I am no different than the hundreds of others you tore apart in this very battlefield.
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In your eyes he maybe a woman for he was born looking like one or maybe he is a woman to you, as you see Amba in his heart. But he is a man in his soul and due to a Yaksha he is a man on the outside too. There is nothing to stop you from taking our shot except the blindness of your own vision.
No
I refuse to let go off my principles. I refuse to fight this woman.
Your foolishness has lead you to your end. TAKE YOUR SHOT NOW!
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ARJUNA?
A..
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Yes.. These are indeed Arjun’s
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HAHAHAHAHA
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Valli come on let’s go! Its showtime!
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coming!
On the 17th day, the thousands of transgenders dress up with their fineries, in colourful bangles and thalis around their necks. Each one becomes the embodiment of Mohini, the avatar of Krishna, celebrating to the fullest as the festival reaches its peak. On the 18th day, just like Mohini, each of them breaks their bangles and cut their thalis, symbolising the end of the one-day marriage. Together they mourn the death of Aravan, thus ends the Koovagam festival.
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Conclusion
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For so many generations LGBTQIA+ pople have suffered in silence, not getting a chance to live one's truth, shunned away from the rest of the world. It is very hypocrtic of Indians to be this insensitive when it was once what we were known for. This 6 month long project had a lot to offer. It was a new expirence since none of our previous ones was for so long. There was ample learning, about both the subject and people. Having always been an active participant on LGBTQIA+ issues, this was a very good opportunity to use the knowlegde and add more to it in terms of cultural and traditional aspects. Although time should have been managed well, a lot of new mediums were explored, new styles and new ideas. This project does not end here. There is so much more Queerness in Indian mythology that need to be resurfaced and celebrated. for the sake of people's lives and preservation of our ancient culture. It was also brought to my knowledge that some work can and by all means will get scrapped even after you pour your heart and soul into it.
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Refrences http://devdutt.com/articles/indian-mythology/mahabharata/onkrishnas-chariot-stands-shikhandi.html http://gaysifamily.com/2017/09/20/queer-mythology-born-twomothers-hero-bhagiratha/ http://www.allaboutbharat.org/post/kurukshetra-war-mahabharata https://www.behance.net/gallery/17049875/Street-Play-Theru-koothu https://www.101india.com/travel-food/transgender-brides-one-night http://www.rajtentclub.com/the-history-of-tents.php http://thingsasian.com/story/eunuchs-indias-third-gender https://lgbt.foundation/ https://www.canva.com/learn/100-color-combinations/ https://www.schemecolor.com/lgbt-flag-colors.php https://www.nytimes.com/2018/02/17/style/india-third-gender-hijras-transgender.html https://www.huffingtonpost.com/entry/the-history-of-indias-thirdgender-movement_us_58334db5e4b099512f841fd0 http://blog.visme.co/color-combinations/ http://www.newindianexpress.com/galleries/nation/2018/may/02/villupurams-koovagam-festival-in-pictures-a-celebration-of-transgenderidentity-101474--1.html https://en.wikipedia.org/wiki/Ardhanarishvara#Origins_and_early_images http://www.kidsgen.com/fables_and_fairytales/indian_mythology_stories/ samudra_manthan.htm http://awakeningtimes.com/story-of-mohini-the-divine-enchantress/ https://en.wikipedia.org/wiki/Siwa_Oasis
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நிழலின̊ பிம̊பம̊ Vaijayanthi priya DJAD 2018
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