I Am Joyita: A Voyage of Identity and Resilience of India's First Transgender Judge

Joyita Mondal holds the esteemed distinction of being India's first transgender judge in a National Lok Adalat, a remarkable achievement that is poignantly depicted in the highly acclaimed documentary "I am Joyita." This film, currently garnering widespread acclaim on the National Geographic Channel on the OTT platform, beautifully portrays Joyita's journey from her birth name, Jayant Mondal, to her transformative role as Judge Joyita Mondal.

In an exclusive interview with The Mooknayak, Joyita delved into the struggles, aspirations, and expectations of India's trans community, which boasts a population of around five million. She also shared her personal hardships, offering a poignant insight into the challenges faced by transgender individuals.

" The transgender community is subjected to derogatory labels such as "Chakka," "Hijra," or "Kinnar," further exacerbating our marginalized status as untouchables. Despite the legal recognition of transgender individuals as the third gender following the NALSA judgment by the Supreme Court in 2014, our lives have remained largely unchanged. Even today, if I seek to relocate, it would take an arduous two months to find a new residence since landlords are reluctant to offer rentals, financial institutions do not give loans to us" Joyita states with sadness in her voice.

The transformation from Joyont to Joyita

Born into a family of moderate means in Bansdroni, Kolkata, Joyant, during adolescence, became acutely aware of the incongruity between his biological male attributes and his intrinsic feminine inclinations, desires, and hesitations. She exhibited an affinity for long tresses, nail embellishments, and cosmetic enhancements, as well as a profound passion for dancing. Regrettably, his unabashed demeanor attracted ridicule from his schoolmates, and even during his 11th-grade year, his male peers subjected him to unspeakable acts of coercion.

When his family discovered these distressing revelations, they, too, failed to provide support, asserting that such behavior would inevitably result in dire consequences. Shockingly, the mother, upon witnessing Joyita's grooming at a beauty parlor, subjected her to relentless physical abuse, rendering her incapacitated for a protracted period. Electroconvulsive therapy was also administered.

"In 2009, due to my family's refusal to accept me, I made the difficult decision to leave home," recalls Joyita. With nowhere else to turn, she sought refuge in Uttar Dinajpur, where she spent numerous nights at the bus depot. The Kinnar community, extending an empathetic hand, embraced her, granting her shelter, and, above all, love.

Enduring countless hardships, from subsisting as a beggar on the streets to performing at celebratory occasions, Joyita resolved to carve out a purposeful existence. "I pursued my studies, obtained a law degree, and established a self-help organization aimed at empowering women and girls within my community by imparting skills in incense stick making, jewelry design, and bag craftsmanship," Joyita divulges. Presently, her self-help organization, 'Notun Alo,' boasts a network of 1,500 transgender individuals striving for self-reliance through diverse training programs. Additionally, she actively participates in the Islampur Sub Division ERT Center, which endeavors to raise awareness about AIDS and provide counseling services.

Gained recognition through social work

Making strides in the realm of social work, Joyita sheds light on the situation in North Dinajpur, a region in close proximity to the Bangladesh border. The area harbors a significant population of long-haul truck drivers, who, separated from their families for prolonged periods, seek emotional and physical companionship through interactions with individuals engaged in sex work. Tragically, unprotected sexual encounters often lead to the transmission of AIDS, thereby affecting both the truck drivers and their unsuspecting wives. Joyita underscores the plight of Kinnars coerced into prostitution, who, too, become afflicted with HIV and AIDS, emphasizing the ongoing efforts aimed at rehabilitating them.

As her reputation as a devoted social worker began to take root, Joyita received an unexpected phone call from the office of the Additional District Judge, offering her a unique opportunity to serve as a judge in the Lok Adalat. Traditionally, Lok Adalats comprise a panel of a judge, a social worker, and a lawyer. However, in a remarkable display of progress, Joyita, representing the entire transgender community, was appointed as a judge—a momentous source of pride. On July 6, 2017, she received her appointment letter, officially assuming her judicial duties on July 8.

"Initially, when I presided in court, I encountered bewildered and inquisitive gazes from onlookers, but with time, everything normalized," Joyita reflects. The court's caseload predominantly revolves around disputes concerning defaulted bank loans, typically resolved through mediation. However, Joyita reveals a poignant reality, saying, "While I facilitate loan disbursements for others, no financial institution extends such provisions to individuals within my own community. They harbor misguided preconceptions, believing that transgender individuals are unlikely to repay loans—an unfortunate predicament born out of biased notions."

Victims of social neglect

A victim of social marginalization, Joyita laments the persistently unchanged attitudes towards eunuchs. Even if landlords exhibit willingness to rent accommodations, staunch opposition often arises from neighbors. Moreover, an overwhelming majority—99 percent—of Kinnar children are compelled to abandon their education due to the deplorable treatment they receive from both educators and fellow students. "Despite being officially recognized as the third gender, when we encounter public restrooms, we are confused by the binary classification of 'male' and 'female,' leaving us without a designated space," bemoans Joyita.

Having undergone gender reassignment surgery to embrace her true feminine identity, Joyita sheds light on the significant financial burden associated with the process, which amounts to a staggering sum of three to four lakh rupees—a sum beyond the means of many. She emphasizes the crucial role government initiatives play in ensuring widespread accessibility to such transformative surgeries.

When addressing transgender rights, Joyita acknowledges a gradual shift in societal attitudes within major urban centers. Nonetheless, she highlights the continued neglect and disdain faced by transgender individuals in rural areas. Despite the existence of governmental welfare programs, such as those offered by Indira Gandhi Open University, the dissemination of these initiatives to the transgender community remains woefully inadequate, necessitating the formulation of concrete action plans. Joyita further emphasizes the importance of incorporating gender sensitivity training into programs for officers entering the Indian Administrative Service, ensuring they can provide sensitive support upon assuming field assignments. She places equal importance on training lawyers and educators at various levels, enabling these influential figures within society to foster an inclusive environment for the third gender.

Need of political representation and Horizontal reservation

Regarding employment opportunities, Joyita highlights the scattered nature of India's estimated fifty lakh transgender community. She contends that without proper representation in legislative assemblies or the Lok Sabha, comprehensive welfare for the community will remain elusive. Existing Transpersons Development Boards, which operate under the Ministry of Women and Child Development, fail to address the distinct needs of trans women, who grapple with issues concerning their identity.

According to Joyita, only through job reservations for transgender individuals can the community's youth break free from their current predicament by securing government employment. She asserts, "Only when we are integrated into mainstream education, accorded equal status, and respected within society can we transcend demeaning occupations such as prostitution, begging, and ceremonial blessings. Respect should come as a result of our intrinsic worth, not just our professional positions."

Recognizing the pending legal recognition of same-sex marriages within the Supreme Court, Joyita emphasizes the vital importance of such recognition. It would afford the community the legal rights associated with adoption and all other privileges granted to conventional couples by the constitution.

Joyita identifies the print and electronic media as instrumental agents for altering societal perceptions of the transgender community. She recalls she hadn't revealed anything about her judicial position but experienced a profound impact when her photograph and story were featured in newspapers, resulting in an outpouring of support and well-wishes.

Joyita advocates for the creation of documentary films, featuring authentic trans individuals rather than famous actors or actresses, to shed light on the arduousness of their lives. Since becoming a judge, Joyita has reconciled with her family; however, she does not reside with them, only visiting occasionally. Her life's purpose lies in establishing shelter homes for the transgender community, eliminating the plight of homelessness, destitution, and familial abandonment.