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Hijra (South Asia)

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Title: Hijra (South Asia)  
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Subject: Transgender rights in Tamil Nadu, Eunuch, In the news/Candidates/April 2014, Kothi (gender), Cisgender
Collection: Hijra (South Asia), Transgender in Asia
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Hijra (South Asia)

A Hijra protest in Islamabad, May 2008.

Hijras, (Hindi: हिजड़ा, Urdu: ہِجڑا‎, Bengali: হিজড়া, Kannada: ಹಿಜಡಾ, Telugu: హిజ్ర Punjabi ਹਿਜੜਾ Oriya: ହିନ୍ଜଡା), also known as chhakka in Kannada and Bambaiya Hindi, khusra (ਖੁਸਰਾ) in Punjabi, kojja in Telugu and ombodhu in Madras Tamil is a term used to refer to individuals in India, South Asia who are transsexual or transgender.[1][2] Transgender people are also known as Aravani, Aruvani or Jagappa in other areas of India.[3]

It is a common misconception among South Asians that hijras are "only men who have feminine gender identity, adopt feminine gender roles and wear women's clothing". In reality, the community is significantly more diverse.[4]

In Pakistan, the hijras identify themselves as either female, male, or third gender. The term more commonly advocated by social workers and transgender community members themselves is 'khwaaja sira' (Urdu: خواجه سرا‎), and can identify the individual as a transsexual person, transgender person (khusras), cross-dresser (zenanas) or eunuch (narnbans).[5][6]

Hijras have a recorded history in the Indian subcontinent, from antiquity, as suggested by the Kama Sutra period, onwards. This history features a number of well-known roles within subcontinental cultures, part gender-liminal, part spiritual, and part survival.

In South Asia, many hijras live in well-defined and organized all-hijra communities, led by a guru.[7][8] These communities have sustained themselves over generations by "adopting" young boys who are rejected by, or flee their family of origin.[9] Many work as sex workers for survival.[10]

The word "hijra" is a Urdu-Hindustani word derived from the Semitic Arabic root hjr in its sense of "leaving one's tribe,"[11] and has been borrowed into Hindi. The Indian usage has traditionally been translated into English as "eunuch" or "hermaphrodite," where "the irregularity of the male genitalia is central to the definition."[12] However, in general hijras are born with typically male physiology, only a few having been born with male intersex variations.[13] Some Hijras undergo an initiation rite into the hijra community called nirwaan, which refers to the removal of penis, testicles and scrotum.[10]

Since the late 20th century, some hijra activists and Western lobbied for official recognition of the hijra as a kind of "third sex" or "third gender," as neither man nor woman.[14] Hijras have successfully gained this recognition in Bangladesh and are eligible for priority in education.[15] In India, the Supreme Court in April 2014 recognised hijra and transgender people as a 'third gender' in law.[16][17][18]


  • Terminology 1
  • Gender and sexuality 2
  • Social status and economic circumstances 3
  • Language 4
  • In South Asian politics 5
  • History 6
  • In religion 7
    • Hijras and Bahuchara Mata 7.1
    • Hijras and Lord Shiva 7.2
    • Hijras in the Ramayana 7.3
    • Hijras in the Mahabharata 7.4
    • Hijras in Islam 7.5
  • In films and literature 8
    • Bangladesh 8.1
    • India 8.2
    • Tamil 8.3
    • Pakistan 8.4
    • Outside of South Asia 8.5
    • Documentaries 8.6
  • See also 9
  • References 10
    • Footnotes 10.1
    • Bibliography 10.2
  • Further reading 11
  • External links 12


The Urdu and Hindi word hijra may alternately be romanized as hijira, hijda, hijada, hijara, hijrah and is pronounced . This term is generally considered derogatory in Urdu and the word Khwaja Saraa is used instead. Another such term is khasuaa (खसुआ) or khusaraa (खुसरा). In Bengali hijra is called হিজড়া, hijra, hijla, hijre, hizra, or hizre.

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 Telugu, a hijra is referred to as napunsakudu (నపుంసకుడు), kojja (కొజ్జ) or maada (మాడ). In Tamil Nadu the equivalent term is Thiru nangai (mister woman), Ali, aravanni, aravani, or aruvani. In Punjabi, both in Pakistan and India, the term khusra is used. Other terms include jankha. In Gujarati they are called pavaiyaa (પાવૈયા). In Urdu another common term is khwaaja sira (ur).

In North India the goddess Bahuchara Mata is worshipped by Pavaiyaa (પાવૈયા). 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.[19]

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.[20] Local equivalents include durani (Kolkata), menaka (Cochin),[21] meti (Nepal), and zenana (Pakistan).

Hijra used to be translated in English as "eunuch" or "hermaphrodite,"[12] although LGBT historians or human rights activists have sought to include them as being transgender.[22] In a series of meetings convened between October 2013 and Jan 2014 by the transgender experts committee of India's Ministry of Social Justice and Empowerment, hijra and other trans activists asked that the term 'eunuch' be discontinued from usage in government documents, as it is not a term the communities identify with.

Gender and sexuality

A group of Hijra in Bangladesh.

These identities have no exact match in the modern Western taxonomy of gender and sexual orientation,[22] and challenge Western ideas of sex and gender.[10]

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 come in conflict with the reality, in which hijras are often employed as prostitutes.[23] Furthermore, in India a feminine male who takes a "receptive" role in sex with a man will often identify as a kothi (or the local equivalent term). 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.[24] These male partners are often married, and any relationships or sex with "kothis" or hijras are usually kept secret from the community at large. Some hijras may form relationships with men and even marry,[25] 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.[21]

Social status and economic circumstances

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 highlighting the human rights abuses suffered by the community titled 'The Third Sex and Human Rights.'[26] Few employment opportunities are available to hijras. Many get their income from extortion(forced payment by disrupting work/life using demonstration and interference), performing at ceremonies (toli), begging (dheengna), or sex work ('raarha')—an occupation of eunuchs also recorded in premodern times. Violence against hijras, especially hijra sex workers, is often brutal, and occurs in public spaces, police stations, prisons, and their homes.[27] As with transgender people in most of the world, they face extreme discrimination in health, housing, education, employment, immigration, law, and any bureaucracy that is unable to place them into male or female gender categories.[28]

In 2008, HIV prevalence was 27.6% amongst hijra sex workers in Larkana.[5] The general prevalence of HIV among the adult Pakistani population is estimated at 0.1%.[29]

In October 2013, Pakistani Christians and Muslims (Shia and Sunni) were putting pressure on the landlords of Imamia Colony to evict any transgender residents. "Generally in Pakistan, Khwaja Saraa are not under threat. But they are in Khyber Pakhtunkhwa Province because of a 'new Islam' under way", I.A. Rehman, the director of the Human Rights Commission of Pakistan.[30]

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.[31]

Beginning in 2006, hijras were engaged to accompany Patna city revenue officials to collect unpaid taxes, receiving a 4-percent commission.[32]

Since India's Supreme Court re-criminalized homosexuality and bisexuality on Dec. 13, 2013, there has been a sharp increase in the physical, psychological and sexual violence against the transgender community by the Indian Police Service nor are they investigating even when sexual assault is reported.[33]

On 15 April 2014, Supreme Court of India, in National Legal Services Authority v. Union of India, ruled that transgenders should be treated as a third category of gender and as a socially and economically backward class entitled to reservation in Education and Jobs.[34] While, the ruling was hailed by activists and transgenders alike, it is said that a broad social acceptance will take longer because of the stigma associated with them.[34]


The hijra community due to its peculiar place in sub-continental society which entailed marginalisation yet royal privileges developed a secret language known as Hijra Farsi. The language has a sentence structure loosely based on Urdu and a unique vocabulary of at least a thousand words. Beyond the Urdu-Hindi speaking areas of subcontinent the vocabulary is still used by the hijra community within their own native languages.

In South Asian politics

The hijra community in India has seen many success stories in the political sphere starting with the election of Shobha Nehru in 1998 for the city council seat in Hissar, Haryana. However, given the influence of Islam on hijra communities, there is a lack of Islamic rhetoric in the political sphere. Pakistan, on the other hand, has yet to see a hijra elected into the government, even though there is much political activism from the hijra community. In 2013 transgender people in Pakistan were allowed to run as election candidates for the first time in history.[35] Sanam Fakir, a 32-year-old hijra, ran as an independent candidate for Sukkur, Pakistan's general election in May.[36]

The governments of both India (1994)[37] and Pakistan (2009)[38] 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. However, they are not fully accommodated; for example, citizens must identify as either male or female to vote. There is also further discrimination from the government. In the 2009 general election, India's election committee denied three hijras candidature unless they identified themselves as either male or female.

In April 2014, Justice KS Radhakrishnan declared transgender to be the third gender in Indian law, in a case brought by the National Legal Services Authority (Nalsa) against Union of India and others.[16][17][18] The ruling said:[39]

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.[40] He framed the issue as one of human rights, saying that, "These TGs, even though insignificant in numbers, are still human beings and therefore they have every right to enjoy their human rights", concluding by declaring that:[39]

(1) Hijras, Eunuchs, apart from binary gender, be treated as "third gender" for the purpose of safeguarding their rights under Part III of our Constitution and the laws made by the Parliament and the State Legislature. (2) Transgender persons' right to decide their self-identified gender is also upheld and the Centre and State Governments are directed to grant legal recognition of their gender identity such as male, female or as third gender.


The ancient Kama Sutra mentions the performance of fellatio by feminine people of a third sex (tritiya prakriti).[41] This passage has been variously interpreted as referring to men who desired other men, so-called eunuchs ("those disguised as males, and those that are disguised as females"[42]), male and female transvestites ("the male takes on the appearance of a female and the female takes on the appearance of the male"),[43] or two kinds of biological males, one dressed as a woman, the other as a man.[44]

During the era of the British Raj, authorities attempted to eradicate hijras, whom they saw as "a breach of public decency."[45] Anti-hijra laws were repealed; but a law outlawing castration, a central part of the hijra community, was left intact, though rarely enforced. Also during British rule in India they were placed under Criminal Tribes Act 1871 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 1952, though the centuries-old stigma continues.[46]

In religion

The Indian transgender hijras or Aravanis ritually marry the Hindu god Aravan and then mourn his ritual death (seen) in an 18-day festival in Koovagam, India.

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.

Hijras and Bahuchara Mata

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[47] and it is a place of pilgrimage for hijras, who see Bahucahara Mata as a patroness.

Hijras and Lord Shiva

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 is especially worshipped in North India and has special significance as a patron of hijras, who identify with the gender ambiguity.[47]

Hijras in the Ramayana

In some versions of the Ramayana,[48] when Rama leaves Ayodhya for his 14-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.[49]

Hijras in the Mahabharata

Mahabharata includes an episode in which Arjun, 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.[50]

In the Mahabharata, before the Kurukshetra War, Ahiravan 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, Aravan 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 Krishna assumes the form of a beautiful woman called Mohini and marries him. In South India, hijras claim Aravan as their progenitor and call themselves "aravanis."[49]

"Sangam literature use ’ word ‘Pedi’ to refer to people born with Intersex condition, it also refers to antharlinga hijras and various Hijra, The Aravan cult in Koovagam village of Tamil Nadu is a folk tradition of the transwomen, where the members enact the legend during an annual three-day festival. "This is completely different from the sakibeki cult of West Bengal, where transwomen don’t have to undergo sex change surgery or shave off their facial hair. They dress as women still retaining their masculine features and sing in praise of Lord Krishna,". "Whereas, since the Tamil society is more conservative and hetero-normative, transwomen completely change themselves as women. In the ancient times, even religion has its own way of accepting these fringe communities." The Bachura Devi worship in Gujarat and Jogappa cult of Karanataka are the other examples.the kinds of dialects and languages spoken by these community in different parts of the country and the socio-cultural impact on the lingo. 'Hijra Farsi' is the transgender dialect, a mix of Urdu, Hindi and Persian spoken in the northern belt of India, Pakistan and Afghanistan and 'Kothi Baashai' is spoken by the transgender community in Karnataka, Andhra, Orissa and parts of Tamil Nadu. "They even have sign languages and typical mannerisms to communicate. The peculiar clap is one such"

—Gopi Shankar, National Queer Conference 2013[51]

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. An annual beauty pageant is also held, as well as various health and HIV or AIDS seminars. Hijras from all over the country travel to this festival. A personal experience of the hijras in this festival is shown in the BBC Three documentary India's Ladyboys and also in the National Geographic Channel television series Taboo.

Hijras in Islam

There is evidence that Indian hijras identifying as Muslim also incorporate aspects of Hinduism. Still, despite this syncretism, Reddy (2005) notes that a hijra does not practice Islam differently from other Muslims and argues that their syncretism does not make them any less Muslim. Reddy (2003) also documents an example of how this syncretism manifests: in Hyderabad, India a group of Muslim converts were circumcised, something seen as the quintessential marker of male Muslim identity.

In films and literature


The film Common Gender (2012) relates the story of the Bangladesh hijra and their struggle for survival.



Vaadamalli by novelist Su.Samuthiram is the first Tamil novel about Aravaani community in Tamil Nadu, published in 1994. Later transgender activist A. Revathi became first Hijra to write about transgender issues and gender politics in Tamil, her works have been translated in more than 8 languages and acting as a primary resources on Gender Studies in Asia. Her book is part of research project for more than 100 universities. She is the author of Unarvum Uruvamum (Feelings of the Entire Body); is the first of its kind in English from a member of the hijra community.[52][53][54] She also acted,directed several stage plays on Gender and Sexuality issues in Tamil and Kannada."The Truth about Me: A Hijra Life Story" by Transgender A.Revathi[55] is part of the syllabus for Final Year students of The American College in Madurai. Later Naan Saravanan Alla" (2007) and Vidya's “I am Vidya” (2008) became first transwoman autobiography.[56][57]

Hijras have been portrayed on screen in Indian cinema since its inception, historically as comic relief. A notable turning point occurred in 1974 when real hijras appeared during a song-and-dance sequence in Kunwaara Baap ("The Unmarried Father"). There are also hijras in the Hindi movie Amar Akbar Anthony (1977) who accompany one of the heroes, Akbar (Rishi Kapoor), in a song entitled "Tayyab Ali Pyar Ka Dushman" ("Tayyab Ali, the Enemy of Love"). One of the first sympathetic hijra portrayals was in Mani Ratnam's Bombay (1995). 1997's Tamanna [58] starred male actor Paresh Rawal in a central role as "Tiku", a hijra who raises a young orphan. Pooja Bhatt produced and also starred in the movie, with her father Mahesh Bhatt co-writing and directing. Deepa Mehta's Water features the hijra character "Gulabi" (played by Raghubir Yadav), who has taken to introducing the downtrodden, outcast widows of Varanasi to prostitution. Not surprisingly, perhaps, the film generated much controversy. There is a brief appearance of hijras in the 2004 Gurinder Chadha film Bride & Prejudice, singing to a bride-to-be in the marketplace. There's also a loose reference, in the guise of "Rocky" ("Rokini") in Deepha Mehta's Bollywood/Hollywood.

The 1997 Hindi film Darmiyaan: In Between directed & co-written by Kalpana Lajmi is based on the subject of Hijra, wherein a fictitious story of an actress bearing a son that turns out to be neuter.

In the 2000 Tamil film Appu directed by Vasanth, a remake of the Hindi film Sadak, the antagonist is a brothel-owning hijra played by Prakash Raj. (In Sadak, the brothel-owning character was played by Sadashiv Amrapurkar under the name "Maharani".)

In 2005, a fiction feature film titled Shabnam Mausi was made on the life of a eunuch politician Shabnam Mausi. It was directed by Yogesh Bharadwaj and the title role played by Ashutosh Rana.

Jogwa, a 2009 Marathi film, depicts the story of a man forced to be hijra under certain circumstances. The movie has received several accolades.[59]

In Soorma Bhopali, Jagdeep encounters a troupe of hijra on his arrival in Bombay. The leader of this pack is also played by Jagdeep himself.

In Anil Kapoor's Nayak, Johnny Lever, who plays the role of the hero's assistant, gets beaten up by hijras, when he is caught calling them "hijra" (he is in habit of calling almost everyone who bothers him by this pejorative and no one cares much, except this once ironically, as the addressees are literally what he is calling them.)

One of the main characters in Khushwant Singh's novel Delhi, Bhagmati is a hijra. She makes a living as a semi-prostitute and is wanted in the diplomatic circles of the city.

Vijay TV's Ippadikku Rose, a Tamil show conducted by postgraduate educated transgender Rose is a very successfully running program that discusses various issues faced by youth in Tamil Nadu, where she also gives her own experiences.

In addition to numerous other themes, the 2008 movie Welcome to Sajjanpur by Shyam Benegal explores the role of hijras in Indian society.

In the Malayalam movie Ardhanaari, released on 23 November 2012, director Santhosh Sowparnika tries to depict the life of a transgender. Manoj K Jayan, Thilakan, Sukumari and Maniyanpilla Raju perform leading roles.


The 1992 film Immaculate Conception [60] 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.

"Muraad" (which means Desire in English) but the English title was "Eunech's Mother", was an award winning biographical Telefilm drama made by Pakistan's television channel Indus TV and aired in 2003. The cast had countries top male television actors playing as "hijras"; Sohail Asghar, Nabeel, Qazi Wajid, Kamran Jilani. Produced & Directed by Kamran Qureshi, written by Zafar Meraj. It won both Best TeleFilm and Best Director award.[61][62] The story revolves round “Saima”, a trans woman, who adopts a helpless child ‘Muraad' and her relationship with him against the backdrop of her struggling through her entire life and her "desire" for her son, whom she has sent away to live at a hostel so she can earn a living as a dancer, after her son gets cross with her, due to teasing (both verbal and sexual) they have to face while dancing. This was the first time that influential male actors who came out to support "hijra" rights during interviews; noting that in Pakistani English at that time eunuch was the term to describe transgender person, and "khawaja sara" had not yet replaced what is now considered a derogatory term due to decades of heckling and name calling, "hijra".[63]

In 2004, Kamran Qureshi directed a trans drama, "Moorat", which translates as "Effigy" in English, however the English title was "Eunech's Wedding". It was produced by famous actor and producer Humayun Saeed and Abdullah Kadwani with more than a dozen star-studded cast male and female cast members for a 26 episode long drama series.[64][65] It was nominated for Best Drama Serial, Abid Ali for Best Actor, and Maria Wasti for Best Actress at Lux Style Awards 2005.[61][66] The show was credited for making people really understand and feel the pain and abuse that khawa sara (hijra) constantly endure and make fun of the way they look or dress without getting to know them how they were naturally born this way. The story involves a young lady who is arranged to marry and it turns out her husband is transgender. The story unfolds trans community and their deprived and isolated world and yet portrays eloquently how they too are not far away from the human emotions and feelings and their world not much different from the heterosexual community. Even though they are in plain sight, they are taboo subject and are not taken seriously which makes them suffer endlessly in silence wrapped in slurs. The 26 episode miniseries therefore touches on transgender abuse, women abuse, poverty, immorality of arranged marriages, and child abuse.

Bol (Urdu: بول meaning Speak), is a 2011 Urdu-language social drama Pakistani film. It concerns a patriarch father of the house, Hakim, who is a misogynist, a domestic abuser, a bigot, and a zealot man 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 Saifi 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. Safi dresses like a boy; however other boys sense her lack of self-esteem and eventually gang-rape her. She is saved by 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 with his name if the story got out.[67] It received several positive reviews from critics and went on to win the Best Hindi film award in IRDS Film awards 2011 by Institute for Research and Documentation in Social Sciences (IRDS).[68]

Outside of South Asia

The novel Bombay Ice by Leslie Forbes features an important subplot involving the main character's investigation of the deaths of several hijra sex-workers.

The novel City of Djinns by William Dalrymple also features a chapter on hijras.

The novel A Son Of The Circus by John Irving features a plot-line involving hijras.

In the graphic novel Habibi by Craig Thompson, the protagonist, Zam, is adopted by a group of hijras.

In the 2009 Brazilian soap opera Caminho das Índias (Portuguese: "The way to India"), hijras are shown in some occasions, especially at weddings and other ceremonies where they are paid for their blessing.

In the TV comedy Outsourced (2011), a hijra is hired by Charlie as a stripper for Rajiv's "bachelor party", much to Rajiv's utter horror.

A short film, under the direction of Jim Roberts, is being made by Rock Star Productions in which the protagonist is portrayed as a hijra. This film is set to be released on May 1.


  • Jareena, Portrait of a Hijda (1990)
  • Ladyboys (1992)
  • Bombay Eunuch (2001)
  • The Hijras: India's Third Gender (2001)
  • India's Ladyboys (2003)
  • Between the Lines: India's Third Gender (2005)
  • Middle Sexes (HBO documentary includes segment on modern Hijda) (2005)
  • Shabnam Mausi (2005)
  • The Hijras of India (BBC radio documentary)
  • Kiss the Moon (2009)
  • Call me Salma (2009)
  • Mohammed to Maya also titled Rites of Passage (2012)

See also



  1. ^ Choksi, Mansi (19 December 2013). "The Ties that Bind Transgendered Communities". The New York Times. Retrieved 2014-02-07. 
  2. ^ "Lesbian, Gay, Bisexual and Transgender Communities in India". Angloinfo; the Global Expat Network INDIA. Retrieved 2014-02-07. 
  3. ^ Sharma, Preeti (2012). "Historical Background and Legal Status of Third Gender in Indian Society". 
  4. ^ "When we say transgender rights, we strongly mean Female-to-male transgender people’s rights too". Sahoodari. Retrieved 2014-02-07. 
  5. ^ a b "Awareness about sexually transmitted infections among Hijra sex workers of Rawalpindi/Islamabad". Pakistan Journal of Public Health. 2012. 
  6. ^ "A Second Look at Pakistan’s Third Gender". Positive Impact Magazine. Retrieved 2014-02-02. 
  7. ^ "The most significant relationship in the hijra community is that of the guru (master, teacher) and chela (disciple)." Serena Nanda, "The hijras of India: Cultural and Individual Dimensions of an Institutionalized Third Gender Role", Journal of Homosexuality 11 (1986): 35–54.
  8. ^ "Hijras are organized into households with a hijra guru as head, into territories delimiting where each household can dance and demand money from merchants". L Cohen, "The Pleasures of Castration: the postoperative status of hijras, jankhas and academics", in Paul R. Abramson, Steven D. Pinkerton (eds), Sexual Nature, Sexual Culture, (University of Chicago Press, 1995).
  9. ^ "None of the hijra narratives I recorded supports the widespread belief in India that hijras recruit their membership by making successful claims on intersex infants. 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." RB Towle, and LM Morgan, "Romancing the Transgender Native: Rethinking the Use of the 'Third Gender' Concept", in S. Stryker and S. Whittle (eds), Transgender Studies Reader, (Routledge, 2006), p. 116.
  10. ^ a b c Nanda, S. "Hijras: An Alternative Sex and Gender Role in India (in Herdt, G. (1996) Third Sex, Third Gender: Beyond Sexual Dimorphism in Culture and History. Zone Books.)
  11. ^ "hjr (main meanings): a) to break with, leave, forsake, renounce, emigrate, flee" Lahzar Zanned, "Root formation and polysemic organization", in Mohammad T. Alhawary and Elabbas Benmamoun (eds), Perspectives on Arabic linguistics XVII-XVIII: papers from the Seventeenth and Eighteenth Annual Symposia on Arabic Linguistics, (John Benjamins, 2005), p. 97.
  12. ^ a b Serena Nanda, Neither Man nor Woman: The Hijras of India, (1999).
  13. ^ "Among thirty of my informants, only one appeared to have been born intersexed." Serena Nanda, "Deviant careers: the hijras of India", chapter 7 in Morris Freilich, Douglas Raybeck and Joel S. Savishinsky (eds), Deviance: anthropological perspectives, (Greenwood Publishing, 1991).
  14. ^ Anuja Agrawal, "Gendered Bodies: The Case of the 'Third Gender' in India", Contributions to Indian Sociology [new series] 31 (1997): 273–97.
  15. ^ Karim, Mohosinul (11 November 2013). "Hijras now a separate gender". Dhaka Tribune. Retrieved 11 November 2013. 
  16. ^ a b "India recognises transgender people as third gender". The Guardian. 15 April 2014. Retrieved 15 April 2014. 
  17. ^ a b McCoy, Terrence (15 April 2014). "India now recognizes transgender citizens as ‘third gender’".  
  18. ^ a b "'"Supreme Court recognizes transgenders as 'third gender. Times of India. 15 April 2014. Retrieved 15 April 2014. 
  19. ^ Bradford, Nicholas J. 1983. "Transgenderism and the Cult of Yellamma: Heat, Sex, and Sickness in South Indian Ritual." Journal of Anthropological Research 39 (3): 307–22.
  20. ^ Reddy, G., & Nanda, S. (2009). Hijras: An "Alternative" Sex/Gender in India. In C. B. Brettell, & C. F. Sargent, Gender in Cross-Cultural Perspective (pp. 275-282). Upper Saddle River, New Jersey: Pearson - Prentice Hall.
  21. ^ a b Naz Foundation International, Briefing Paper 3: Developing community-based sexual health services for males who have sex with males in South Asia. August 1999. Paper online (Microsoft Word file).
  22. ^ a b Towle, R.B. and Morgan, L.M. Romancing the Transgender Native: Rethinking the Use of the "Third Gender" Concept (in Stryker, S. and Whittle, S. (2006) Transgender Studies Reader. Routledge: New York, London)
  23. ^ Nanda, Serena. "Hijra and Sadhin". Constructing Sexualities. Ed. LaFont, S., New Jearsey: Pearson Education, 2003. Print.
  24. ^ See, for example, In Their Own Words: The Formulation of Sexual and Reproductive Health Behaviour Among Young Men in Bangladesh, Shivananda Khan, Sharful Islam Khan and Paula E. Hollerbach, for the Catalyst Consortium.
  25. ^ See, for example, various reports of Sonia Ajmeri's marriage. e.g. 'Our relationship is sacred',
  26. ^
  27. ^ Ravaging the Vulnerable: Abuses Against Persons at High Risk of HIV Infection in Bangladesh, Human Rights Watch, August 2003. Report online.
    See also: Peoples Union of Civil Liberties (Karnataka) Report on Human Rights Violations Against the Transgender Community, released in September 2003. Reported in Being a Eunuch, By Siddarth Narrain, for Frontline, 14 October 2003.
  28. ^ 'Trans Realities: A Legal Needs Assessment of San Francisco's Transgender Communities', Shannon Minter and Christopher Daley [1]
  29. ^ "HIV risk in Karachi and Lahore, Pakistan: an emerging epidemic in injecting and commercial sex networks". 2007. 
  30. ^ "Despite Gains, Pakistan's Transgender Community Under Attack". Radio Free Europe/Radio Liberty. 26 October 2013. Retrieved 16 February 2014. 
  31. ^ "Living on the Extreme Margin: Social Exclusion of the Transgender Population (Hijra) in Bangladesh". J Health Popul Nutr 27 (4): 441–51. 2009.  
  32. ^ Associated Press (9 November 2006). "Indian eunuchs help collect taxes". CNN via Internet Archive. Archived from the original on 1 December 2006. Retrieved 2009-12-23. 
  33. ^ "Indian transgender activist resists molest by police officer, gets beaten up". Gay Star News. Retrieved 2014-02-02. 
  34. ^ a b "Supreme Court’s Third Gender Status to Transgenders is a landmark". IANS. Retrieved 15 April 2014. 
  35. ^ "Transgender Pakistanis join election fight for first time". BBC News. 18 April 2013. 
  36. ^ Pinfold, Corinne (26 February 2013). "'"Pakistan: First trans woman in general election says the community is 'more than dancers and beggars. PinkNews. Retrieved 12 November 2013. 
  37. ^ "Politicians of the third gender: the "shemale" candidates of Pakistan". New Statesman. 
  38. ^ Usmani, Basim (18 July 2009). "Pakistan to register 'third sex' hijras". The Guardian (London). 
  39. ^ a b National Legal Services Authority ... Petitioner Versus Union of India and others ... Respondents (Supreme Court of India 15 April 2014). Text
  40. ^ "India court recognises transgender people as third gender". BBC News. 15 April 2014. Retrieved 15 April 2014. 
  41. ^ Kama Sutra, Chapter IX, Of the Auparishtaka or Mouth Congress. Text online (Richard Burton translation).
  42. ^ Richard Burton's 1883 translation
  43. ^ Artola, George (1975). The Transvestite in Sanskrit Story and Drama. Annals of Oriental Research 25: 56–68.
  44. ^ Sweet, Michael J and Zwilling, Leonard (1993) The First Medicalization: The Taxonomy and Etiology of Queerness in Classical Indian Medicine. Journal of the History of Sexuality 3. p. 600
  45. ^ Preston, Laurence W. 1987. A Right to Exist: Eunuchs and the State in Nineteenth-Century India. Modern Asian Studies 21 (2): 371–87
  46. ^ Colonialism and Criminal Castes With Respect to Sex: Negotiating Hijra Identity in South India, by Gayatri Reddy. Published by University of Chicago Press, 2005. ISBN 0-226-70756-3. Page 26.
  47. ^ a b Venkat, Vidya (2008). "From the shadows".  
  48. ^ "Many, if not most, translations of Valmiki's Ramayana do not contain this reference." Joseph T. Bockrath, "Bhartia Hijro Ka Dharma: The Code of India's Hijra", Legal Studies Forum 83 (2003).
  49. ^ a b Narrain, Siddharth (2003). "In a twilight world".  
  50. ^ Nanda, S. "Hijra and Sadhin". Constructing Sexualities. Ed. LaFont, S., New Jearsey: Pearson Education, 2003. Print.
  51. ^ Shrikumar, A. (18 October 2013). "No more under siege". The Hindu (Chennai, India). 
  52. ^
  53. ^
  54. ^ Umair, S. M. (29 September 2010). "Hope floats". The Hindu (Chennai, India). 
  55. ^
  56. ^ Achanta, Pushpa (9 October 2012). "My life, my way". The Hindu (Chennai, India). 
  57. ^
  58. ^ IMDb entry
  59. ^
  60. ^ IMDb entry
  61. ^ a b "Award and Nominations". Kamran Qureshi. 
  62. ^ "TV Movie Eunuch's Motherhood - Muraad 2003". 
  63. ^ YouTube title: Director Kamran Qureshi. 
  64. ^ "Moorat". 7th Sky Entertainment. 
  65. ^ YouTube title: Song of TV Drama Series "EUNUCH" (MOORAT). 
  66. ^ YouTube title: Song of TV Drama Series "EUNUCH" (MOORAT). 
  67. ^ "BOL: A review". DAWN. 7 April 2011. Retrieved 21 December 2013. 
  68. ^ https://articles/Bol_(film)


  • Agrawal, Anuja. "Gendered Bodies: The Case of the 'Third Gender' in India". In Contributions to Indian Sociology, new series, 31 (1997): 273–97.
  • Ahmed, Mona and Dayanita Singh (photographer). Myself Mona Ahmed. Scalo Publishers, 15 September 2001. ISBN 3-908247-46-2
  • Bakshi, Sandeep. "A Comparative Analysis of Hijras and Drag Queens: The Subversive Possibilities and Limits of Parading Effeminacy and Negotiating Masculinity." Ed. Stephen Hunt, Religions of the East. Surrey: Ashgate, 2010.
  • Gannon, Shane Patrick. Translating the hijra: The symbolic reconstruction of the British Empire in India. PhD Thesis. University of Alberta, 2009.
  • Jami, Humaira. "Condition and Status of Hijras (Transgender, Transvestites etc.) in Pakistan", National Institute of Psychology, Quaid-i-Azam University (nd, 2005?)
  • Malloy, Ruth Lor, Meen Balaji and others. Hijras: Who We Are. Toronto: Think Asia, 1997.
  • Money, John. Lovemaps. Irvington Publishers, 1988. Page 106. ISBN 0-87975-456-7
  • Nanda, Serena. Neither Man Nor Woman: The Hijras of India. Wadsworth Publishing, 1998. ISBN 0-534-50903-7
  • Patel, Geeta. Home, Homo, Hybrid: Translating Gender. In A Companion to Postcolonial Studies. Malden MA: Blackwell, 2000. 410-27.
  • Reddy, Gayatri (2003), "'Men' Who Would Be Kings: Celibacy, Emasculation, and the Re-Production of Hijras in Contemporary Indian Politics", Social Research 70 (1): 163–200 
  • Reddy, Gayatri (2005), With Respect to Sex: Negotiating Hijra Identity in South India, Chicago: University of Chicago 
  • Zipfel, Isabell ' 'Hijras, the third sex' ' eBook with 34 photographs

Further reading

  • Basim Usmani. "Pakistan to register "third sex" hijras" The Guardian.
  • Jami, Humaira. "Condition and Status of Hijras (Transgender, Transvestites, etc.) in Pakistan." Country Report, Quaid-i-Azam University.
  • Kugle, Scott. Sufis & Saints' Bodies: Mysticism, Corporeality & Sacred Power in Islam. University of North Carolina Press, 2007.
  • Pamment, Claire. "Hijraism Jostling for a Third Space in Pakistani Politics," The Drama Review 54, no. 2 (2010): 29-48.
  • Jaffrey, Zia. "The Invisibles: A Tale of the Eunuchs of India." Vintage, 1998.

External links

  • Human Rights Violations against the Transgender Community, summary of a 2003 report by the Peoples' Union for Civil Liberties, Karnataka
  • Aamr C. Bakshi of The Washington Post on Pakistan Drag Queen talk show host Begum Nawazish Ali
  • Collected BBC articles on Hijras
  • India's eunuchs demand rights, BBC News, 4 September 2003
  • Hijras on
  • Collected Information About the Eunuchs of India Known as the Hijra
  • The Works on Hijra in Indian Sub-Continent – Photographs (Link to most recent archived version at
  • In From the Outside,, 18 September 2000.
  • The Hijras of India Research Guide
  • Why are Indian eunuchs warned about unsafe sex?
  • World Press: Pakistan's Hijras
  • Columbia University: Magical Stories of the Hijras
  • Sangama – Leading Hijra Human Rights Organisation in India
  • Neelam and Laxmi – Portraits of hijras living in Mumbai (2005), by journalist and author Sonia Faleiro
  • Eunuch MP takes seat – BBC world news- News on Shabnam Mausi, Hijra MP
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