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In Pakistan , they are called Khawaja Sira, the equivalent of transgender in the Urdu language. Hijras are officially recognized as third gender in the Indian subcontinent, [5] [6] being considered neither completely male nor female.

Hijras have a recorded history in the Indian subcontinent since antiquity, as suggested by the Kama Sutra.

Many hijras live in well-defined and organised all- hijra communities, led by a guru. The word " hijra " is a Hindustani word. Since the late 20th century, some hijra activists and non-government organizations NGOs have lobbied for official recognition of the hijra as a kind of "third sex" or " third gender ", as neither man nor woman.

This term is generally considered derogatory in Urdu and the term Khwaja Sara is used instead. A number of terms across the culturally and linguistically diverse Indian subcontinent represent similar sex or gender categories.

While these are rough synonyms , they may be better understood as separate identities due to regional cultural differences.

In South India, the goddess Renuka is believed to have the power to change one's sex. Male devotees in female clothing are known as Jogappa.

They perform similar roles to hijra, such as dancing and singing at birth ceremonies and weddings. The word kothi or koti is common across India, similar to the Kathoey of Thailand, although kothis are often distinguished from hijras.

Kothis are regarded as feminine men or boys who take a feminine role in sex with men, but do not live in the kind of intentional communities that hijras usually live in.

Additionally, not all kothis have undergone initiation rites or the body modification steps to become a hijra. Hijra used to be translated in English as "eunuch" or "hermaphrodite", [11] although LGBT historians or human rights activists have sought to include them as being transgender.

These identities have no exact match in the modern Western taxonomy of gender and sexual orientation , [21] and challenge Western ideas of sex and gender.

In India, some Hijras do not define themselves by specific sexual orientation, but rather by renouncing sexuality altogether.

Sexual energy is transformed into sacred powers. However, these notions can come in conflict with the practical, which is that hijras are often employed as prostitutes.

While kothis are usually distinguished from hijras as a separate gender identity, they often dress as women and act in a feminine manner in public spaces, even using feminine language to refer to themselves and each other.

The usual partners of hijras and kothis are men who consider themselves heterosexual as they are the ones who penetrate.

Some hijras may form relationships with men and even marry, [24] although their marriage is not usually recognized by law or religion.

Hijras and kothis often have a name for these masculine sexual or romantic partners; for example, panthi in Bangladesh, giriya in Delhi or sridhar in Cochin.

Most hijras live at the margins of society with very low status; the very word "hijra" is sometimes used in a derogatory manner.

The Indian lawyer and author Rajesh Talwar has written a book, titled The Third Sex and Human Rights , highlighting the human rights abuses suffered by the community.

Violence against hijras, especially hijra sex workers, is often brutal, and occurs in public spaces, police stations, prisons, and their homes.

But they are in Khyber Pakhtunkhwa Province because of a 'new Islam' under way. In a study of Bangladeshi hijras, participants reported not being allowed to seek healthcare at the private chambers of doctors, and experiencing abuse if they go to government hospitals.

In , HIV prevalence was After India's Supreme Court re-criminalized homosexual sex on 13 December , there was a sharp increase in physical, psychological and sexual violence against the transgender community by the Indian Police Service , which often does not investigate reports of sexual assault against them.

In , nearly 5, people attended the All India Eunuch Conference held in Varanasi; the conference's platform demanded that universities and government open more job opportunities to this population.

Union of India , the Supreme Court of India ruled that transgender people should be treated as a third category of gender or as a socially and economically "backward" class entitled to proportional access and representation in education and jobs.

Beginning in , hijras were engaged to accompany Patna city revenue officials to collect unpaid taxes, receiving a 4-percent commission.

The hijra community developed a secret language known as Hijra Farsi. For e. The governments of both India [39] and Pakistan [40] have recognized hijras as a "third sex", thus granting them the basic civil rights of every citizen.

In India, hijras now have the option to identify as a eunuch "E" on passports and on certain government documents.

They are not, however, fully accommodated; in order to vote, for example, citizens must identify as either male or female. There is also further discrimination from the government.

In the general election, India's election committee denied three hijras candidature unless they identified themselves as either male or female.

In , transgender people in Pakistan were given their first opportunity to stand for election. Seldom, our society realises or cares to realise the trauma, agony and pain which the members of Transgender community undergo, nor appreciates the innate feelings of the members of the Transgender community, especially of those whose mind and body disown their biological sex.

Our society often ridicules and abuses the Transgender community and in public places like railway stations, bus stands, schools, workplaces, malls, theatres, hospitals, they are sidelined and treated as untouchables, forgetting the fact that the moral failure lies in the society's unwillingness to contain or embrace different gender identities and expressions, a mindset which we have to change.

Justice Radhakrishnan said that transgender people should be treated consistently with other minorities under the law, enabling them to access jobs, healthcare and education.

As of , the president was Kajal Nayak. The ancient Kama Sutra mentions the performance of fellatio by feminine people of a third sex tritiya prakriti.

Franciscan travelers in the s noted the presence of "Men and boys who dress like women" roaming the streets of Thatta , in modern Pakistan.

The presence of these individuals was taken to be a sign of the city's depravity. Also during British rule in India they were placed under the Criminal Tribes Act and labelled a "criminal tribe", hence subjected to compulsory registration, strict monitoring and stigmatized for a long time; after independence however they were denotified in , though the centuries-old stigma continues.

Many practice a form of syncretism that draws on multiple religions; seeing themselves to be neither men nor women, hijras practice rituals for both men and women.

Hijras belong to a special caste. They are usually devotees of the mother goddess Bahuchara Mata , Lord Shiva , or both.

Bahuchara Mata is a Hindu goddess with two unrelated stories both associated with transgender behavior. One story is that she appeared in the avatar of a princess who castrated her husband because he would run in the woods and act like a woman rather than have sex with her.

Another story is that a man tried to rape her, so she cursed him with impotence. When the man begged her forgiveness to have the curse removed, she relented only after he agreed to run in the woods and act like a woman.

The primary temple to this goddess is located in Gujarat [55] and it is a place of pilgrimage for hijras, who see Bahuchara Mata as a patroness.

One of the forms of Lord Shiva is a merging with Parvati where together they are Ardhanari , a god that is half Shiva and half Parvati. Ardhanari has special significance as a patron of hijras, who identify with the gender ambiguity.

In some versions of the Ramayana , [56] when Rama leaves Ayodhya for his year exile, a crowd of his subjects follow him into the forest because of their devotion to him.

Soon Rama notices this, and gathers them to tell them not to mourn, and that all the "men and women" of his kingdom should return to their places in Ayodhya.

Rama then leaves and has adventures for 14 years. When he returns to Ayodhya, he finds that the hijras, being neither men nor women, have not moved from the place where he gave his speech.

Impressed with their devotion, Rama grants hijras the boon to confer blessings on people during auspicious inaugural occasions like childbirth and weddings.

This boon is the origin of badhai in which hijras sing, dance, and give blessings. Mahabharata includes an episode in which Arjuna, a hero of the epic, is sent into an exile.

There he assumes an identity of a eunuch-transvestite and performs rituals during weddings and childbirths that are now performed by hijras. In the Mahabharata, before the Kurukshetra War , Iravan offers his lifeblood to goddess Kali to ensure the victory of the Pandavas , and Kali agrees to grant him power.

On the night before the battle, Iravan expresses a desire to get married before he dies. No woman was willing to marry a man doomed to die in a few hours, so Lord Krishna as Mohini marries him.

In South India, hijras claim Iravan as their progenitor and call themselves "aravanis". Each year in Tamil Nadu , during April and May, hijras celebrate an eighteen-day religious festival.

The aravani temple is located in the village Koovagam in the Ulundurpet taluk in Villupuram district, and is devoted to the deity Koothandavar, who is identified with Aravan.

During the festival, the aravanis reenact a story of the wedding of Lord Krishna and Lord Aravan, followed by Aravan's subsequent sacrifice.

They then mourn Aravan's death through ritualistic dances and by breaking their bangles. Hijras from all over the country travel to this festival.

There is evidence that Indian hijras identifying as Muslim also incorporate aspects of Hinduism. Still, despite this syncretism , Gayatri Reddy notes that a hijra does not practice Islam differently from other Muslims and argues that their syncretism does not make them any less Muslim.

Hijras have been portrayed on screen in Indian cinema since its inception, historically as comic relief. A notable turning point occurred in when real hijras appeared during a song-and-dance sequence in Kunwaara Baap "The Unmarried Father".

In the Malayalam movie Ardhanaari , released on 23 November , director Santhosh Sowparnika tries to depict the life of a transgender person.

Njan Marykutty is another Malayalam film about the troubles and challenges of a trans woman in Kerala. Vaadamalli by novelist Su.

Samuthiram is the first Tamil novel about the Aravaani community in Tamil Nadu , published in Transgender activist A. Revathi became the first hijra to write about transgender issues and gender politics in Tamil.

Her works have been translated into more than eight languages and act as a primary resources on gender studies in Asia.

Her book is part of research project for more than universities. She is the author of Unarvum Uruvamum Feelings of the Entire Body , the first of its kind in English from a member of the hijra community.

The film Immaculate Conception [69] by Jamil Dehlavi is based upon the culture-clash between a western Jewish couple seeking fertility at a Karachi shrine known to be blessed by a Sufi fakir called 'Gulab Shah' and the group of Pakistani eunuchs who guard it.

Murad English: desire , but the film's English title was Eunuch's Motherhood , was an award-winning biographical telefilm drama made by Evergreen Media Europe for Pakistan's television channel Indus TV that aired in It featured some of the country's top male television actors-- Sohail Asghar, Nabeel , Qazi Wajid , and Kamran Jilani playing the roles of hijras.

For the first time, influential male actors showed their support for hijra rights during interviews, pointing out that in Pakistani English at that time eunuch was the term to describe a transgender person, and khwaja sara had not yet replaced what is now considered a derogatory term due to decades of heckling and name calling.

It a episode series produced by Humayun Saeed and Abdullah Kadwani with more than a dozen cast members. The story involves a young lady who is engaged to be married.

It turns out her husband is transgender. The story unfolds the trans community and their deprived and isolated world. It portrays eloquently how they, too, are not far away from human emotions and feelings and their world is not much different from the heterosexual community.

Even though they are in plain sight, they are taboo subjects and are not taken seriously. This makes them suffer endlessly in silence wrapped in slurs.

The episode series therefore touches on transgender abuse, abuse against women, poverty, the immorality of arranged marriages and child abuse.

It concerns a patriarch, Hakim, who is a misogynist, a domestic abuser, a bigot and a zealot who forces religion on his family. They face financial difficulties due to Hakim wanting a son.

He rejects his transgender daughter, Saifi, as he wanted an heir and she identifies as a girl. Saifi is deeply loved by the rest of her family.

As she grows up, men want to take advantage of her and she does not understand at first. However, her oldest sister intervenes and teaches Saifi about what kind of touching is inappropriate.

As Saifi grows older, she is not allowed to leave the house. She finds her sister's dresses compelling and tries them on, revealing her gender identity.

A neighbour played by famous South Asian singer Atif Aslam , who is in love with one of the sisters, gets Saifi a job at a place where they paint trucks, with the blessing of Saifi's sisters and mother.

Saifi dresses like a boy; however, other boys sense her lack of self-esteem and eventually gang-rape her. She is saved when another transgender person, played by Almas Bobby a transgender actor , finds her and takes her home.

Hakim overhears Saifi telling her mother and Zainab what happened. In the general election, India's election committee denied three hijras candidature unless they identified themselves as either male or female.

In , transgender people in Pakistan were given their first opportunity to stand for election. Seldom, our society realises or cares to realise the trauma, agony and pain which the members of Transgender community undergo, nor appreciates the innate feelings of the members of the Transgender community, especially of those whose mind and body disown their biological sex.

Our society often ridicules and abuses the Transgender community and in public places like railway stations, bus stands, schools, workplaces, malls, theatres, hospitals, they are sidelined and treated as untouchables, forgetting the fact that the moral failure lies in the society's unwillingness to contain or embrace different gender identities and expressions, a mindset which we have to change.

Justice Radhakrishnan said that transgender people should be treated consistently with other minorities under the law, enabling them to access jobs, healthcare and education.

As of , the president was Kajal Nayak. The ancient Kama Sutra mentions the performance of fellatio by feminine people of a third sex tritiya prakriti.

Franciscan travelers in the s noted the presence of "Men and boys who dress like women" roaming the streets of Thatta , in modern Pakistan.

The presence of these individuals was taken to be a sign of the city's depravity. Also during British rule in India they were placed under the Criminal Tribes Act and labelled a "criminal tribe", hence subjected to compulsory registration, strict monitoring and stigmatized for a long time; after independence however they were denotified in , though the centuries-old stigma continues.

Many practice a form of syncretism that draws on multiple religions; seeing themselves to be neither men nor women, hijras practice rituals for both men and women.

Hijras belong to a special caste. They are usually devotees of the mother goddess Bahuchara Mata , Lord Shiva , or both.

Bahuchara Mata is a Hindu goddess with two unrelated stories both associated with transgender behavior.

One story is that she appeared in the avatar of a princess who castrated her husband because he would run in the woods and act like a woman rather than have sex with her.

Another story is that a man tried to rape her, so she cursed him with impotence. When the man begged her forgiveness to have the curse removed, she relented only after he agreed to run in the woods and act like a woman.

The primary temple to this goddess is located in Gujarat [55] and it is a place of pilgrimage for hijras, who see Bahuchara Mata as a patroness.

One of the forms of Lord Shiva is a merging with Parvati where together they are Ardhanari , a god that is half Shiva and half Parvati.

Ardhanari has special significance as a patron of hijras, who identify with the gender ambiguity. In some versions of the Ramayana , [56] when Rama leaves Ayodhya for his year exile, a crowd of his subjects follow him into the forest because of their devotion to him.

Soon Rama notices this, and gathers them to tell them not to mourn, and that all the "men and women" of his kingdom should return to their places in Ayodhya.

Rama then leaves and has adventures for 14 years. When he returns to Ayodhya, he finds that the hijras, being neither men nor women, have not moved from the place where he gave his speech.

Impressed with their devotion, Rama grants hijras the boon to confer blessings on people during auspicious inaugural occasions like childbirth and weddings.

This boon is the origin of badhai in which hijras sing, dance, and give blessings. Mahabharata includes an episode in which Arjuna, a hero of the epic, is sent into an exile.

There he assumes an identity of a eunuch-transvestite and performs rituals during weddings and childbirths that are now performed by hijras.

In the Mahabharata, before the Kurukshetra War , Iravan offers his lifeblood to goddess Kali to ensure the victory of the Pandavas , and Kali agrees to grant him power.

On the night before the battle, Iravan expresses a desire to get married before he dies. No woman was willing to marry a man doomed to die in a few hours, so Lord Krishna as Mohini marries him.

In South India, hijras claim Iravan as their progenitor and call themselves "aravanis". Each year in Tamil Nadu , during April and May, hijras celebrate an eighteen-day religious festival.

The aravani temple is located in the village Koovagam in the Ulundurpet taluk in Villupuram district, and is devoted to the deity Koothandavar, who is identified with Aravan.

During the festival, the aravanis reenact a story of the wedding of Lord Krishna and Lord Aravan, followed by Aravan's subsequent sacrifice.

They then mourn Aravan's death through ritualistic dances and by breaking their bangles. Hijras from all over the country travel to this festival.

There is evidence that Indian hijras identifying as Muslim also incorporate aspects of Hinduism. Still, despite this syncretism , Gayatri Reddy notes that a hijra does not practice Islam differently from other Muslims and argues that their syncretism does not make them any less Muslim.

Hijras have been portrayed on screen in Indian cinema since its inception, historically as comic relief. A notable turning point occurred in when real hijras appeared during a song-and-dance sequence in Kunwaara Baap "The Unmarried Father".

In the Malayalam movie Ardhanaari , released on 23 November , director Santhosh Sowparnika tries to depict the life of a transgender person.

Njan Marykutty is another Malayalam film about the troubles and challenges of a trans woman in Kerala. Vaadamalli by novelist Su.

Samuthiram is the first Tamil novel about the Aravaani community in Tamil Nadu , published in Transgender activist A.

Revathi became the first hijra to write about transgender issues and gender politics in Tamil. Her works have been translated into more than eight languages and act as a primary resources on gender studies in Asia.

Her book is part of research project for more than universities. She is the author of Unarvum Uruvamum Feelings of the Entire Body , the first of its kind in English from a member of the hijra community.

The film Immaculate Conception [69] by Jamil Dehlavi is based upon the culture-clash between a western Jewish couple seeking fertility at a Karachi shrine known to be blessed by a Sufi fakir called 'Gulab Shah' and the group of Pakistani eunuchs who guard it.

Murad English: desire , but the film's English title was Eunuch's Motherhood , was an award-winning biographical telefilm drama made by Evergreen Media Europe for Pakistan's television channel Indus TV that aired in It featured some of the country's top male television actors-- Sohail Asghar, Nabeel , Qazi Wajid , and Kamran Jilani playing the roles of hijras.

For the first time, influential male actors showed their support for hijra rights during interviews, pointing out that in Pakistani English at that time eunuch was the term to describe a transgender person, and khwaja sara had not yet replaced what is now considered a derogatory term due to decades of heckling and name calling.

It a episode series produced by Humayun Saeed and Abdullah Kadwani with more than a dozen cast members. The story involves a young lady who is engaged to be married.

It turns out her husband is transgender. The story unfolds the trans community and their deprived and isolated world. It portrays eloquently how they, too, are not far away from human emotions and feelings and their world is not much different from the heterosexual community.

Even though they are in plain sight, they are taboo subjects and are not taken seriously. This makes them suffer endlessly in silence wrapped in slurs.

The episode series therefore touches on transgender abuse, abuse against women, poverty, the immorality of arranged marriages and child abuse.

It concerns a patriarch, Hakim, who is a misogynist, a domestic abuser, a bigot and a zealot who forces religion on his family. They face financial difficulties due to Hakim wanting a son.

He rejects his transgender daughter, Saifi, as he wanted an heir and she identifies as a girl. Saifi is deeply loved by the rest of her family. As she grows up, men want to take advantage of her and she does not understand at first.

However, her oldest sister intervenes and teaches Saifi about what kind of touching is inappropriate. As Saifi grows older, she is not allowed to leave the house.

She finds her sister's dresses compelling and tries them on, revealing her gender identity. A neighbour played by famous South Asian singer Atif Aslam , who is in love with one of the sisters, gets Saifi a job at a place where they paint trucks, with the blessing of Saifi's sisters and mother.

Saifi dresses like a boy; however, other boys sense her lack of self-esteem and eventually gang-rape her. She is saved when another transgender person, played by Almas Bobby a transgender actor , finds her and takes her home.

Hakim overhears Saifi telling her mother and Zainab what happened. When everybody is asleep, Hakim locks the room and suffocates his child for luring the men for the "shame" he would have to bear if the story got out.

In the graphic novel Habibi by Craig Thompson, the protagonist, Zam, is adopted by a group of hijras. In the TV comedy Outsourced , a hijra is hired by Charlie as a stripper for Rajiv's "bachelor party", much to Rajiv's utter horror.

From Wikipedia, the free encyclopedia. Third gender of South Asian cultures. For other uses, see Hijra disambiguation.

Gender identities. Health care and medicine. Rights issues. Society and culture. Theory and concepts.

By country. See also. Basic concepts. Case studies. Chambri Mosuo. Major theorists. Morgan Stephen O. Murray Michelle Rosaldo David M. Schneider Marilyn Strathern.

Related articles. Social Bonding and Nurture Kinship. See also: Transgender Rights in Tamil Nadu. Pakistan portal India portal Transgender portal.

The Guardian. Retrieved 15 April Still Won't". Retrieved 17 June Archived from the original on 5 July Instead, it appears that most hijras join the community in their youth, either out of a desire to more fully express their feminine gender identity, under the pressure of poverty, because of ill treatment by parents and peers for feminine behaviour, after a period of homosexual prostitution, or for a combination of these reasons.

Karim, Mohosinul 11 November Dhaka Tribune. Archived from the original on 11 November Retrieved 11 November Washington Post.

Times of India. August Constructing Sexualities. LaFont, S. Hollerbach, for the Catalyst Consortium.

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