Relevant bibliographies by topics / Hijra community

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Hijra community'

Author: Grafiati
Published: 11 December 2022
Last updated: 31 July 2025

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Journal articles on the topic "Hijra community"

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Brinda, D. Sakthi, and N. Gayathri. "Performing (Trans)Woman Identity through Nirvana: A Study of Hijra Life Narratives." World Journal of English Language 13, no. 8 (2023): 532. http://dx.doi.org/10.5430/wjel.v13n8p532.

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This paper extensively studies the significance of nirvana in the lives of hijra transwomen at the personal, social as well as cultural levels. Life writings of hijras from India so far published in English are taken as the primary source of study. Hijras constitute one of the uniquely organised transgender communities worldwide, with a distinct historical legacy and sociocultural characteristics of their own. Nirvana, in the hijra parlance, refers to the shedding of male genital organs and attainment of (trans)woman’s body through castration coupled with an elaborate set of rituals. It plays
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Kalhoro, Zulfiqar Ali, and Rao Safdar Ali. "PROVISION OF RIGHTS AND SOCIETAL BEHAVIOR TOWARDS HIJRAS OF ISLAMABAD." Pakistan Journal of Social Research 03, no. 01 (2021): 11–20. http://dx.doi.org/10.52567/pjsr.v3i01.182.

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In Pakistan hijras (transgender people) live in the form of groups. When parents come to know that one of their children is hijra, they start to hate and abuse that child. They feel insulted to have a child who is neither male nor female. Other family members and relatives also exploit them. Due to this attitude of family, hijra youth leave their homes and start to live in the hijra community in the city. This study explains the given phenomenon in detail with some specific objectives. The objectives of this study are to explain the provision of basic rights to hijras and the problem faced by
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Shahidullah, Kazi K. "Adaptation Or Exploitation? An Analysis of the Family Structure of the Hijra Community in Bangladesh." Journal of Ethnic and Cultural Studies 11, no. 3 (2024): 68–90. http://dx.doi.org/10.29333/ejecs/1919.

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This article examines the social and economic adaptation mechanisms practiced by the hijra community in Bangladesh, with a particular focus on the family structure and social relations. It posits that an analysis of hijra family dynamics may be effectively conducted by including theories of social adaptation and economic exploitation, drawing upon qualitative data. As the hijra children undergo maturation and manifest their sexual and behavioural distinctiveness, the familial outlook on the children experiences a transformation as time progresses. Hijra children are ultimately subjected to par
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Fatima, Mehwish, Mariya Iftikhar, Rukhsar Anwer, and Ishmal Fatima. "Unveiling the Shadows of PTSD within Hijra Community: Revathi's a Journey through the Margins." Human Nature Journal of Social Sciences 6, no. 1 (2025): 180–91. https://doi.org/10.71016/hnjss/j58jba38.

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Aim of the Study: This paper primarily aims to understand Post-Traumatic Stress Disorder (PTSD) within the Asian hijra community, which includes transwomen, intersex individuals, and gender-nonconforming men. The PTSD of its members visibly evidences their chronic structural stressors of discrimination, violence, stigmatization, and internalized self-hatred. The absence of culturally competent mental health support and the societal pervasiveness of invisible hijra vulnerabilities are also discussed, calling for greater inclusion within the dynamic of responsive mental health practices. Methodo
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Jaffer, Amen. "Spiritualising Marginality: Sufi Concepts and the Politics of Identity in Pakistan." Society and Culture in South Asia 3, no. 2 (2017): 175–97. http://dx.doi.org/10.1177/2393861717706294.

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Similar to many parts of South Asia, hijras in Pakistan define themselves as a distinctive gender that is neither men nor women. This article explores hijra identity in Pakistan by focusing on the creative appropriation of Sufi discourses, practices and organisational forms by hijras to construct a spiritual gender identity for themselves. The political significance of this Sufi-informed identity can be located at two different levels. One is the level of the self. I argue in this article that engagement with Sufi concepts, such as faqiri and mast, is central to the construction of a dignified
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Nazir, Neelam, Naureen Nazir, and Khubaib Ur Rehman. "Construction and Reflection of Androgynous Gender in Discourse “A Study of Unique Discursive Practices of Hijra Community of Lahore, Pakistan”." Journal of Peace, Development & Communication me 05, issue 2 (2021): 111–25. http://dx.doi.org/10.36968/jpdc-v05-i02-10.

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This study is an attempt to shed some light on the distinctive discursive practices of the Hijra (eunuch or hermaphrodite) communities located mostly if not all in the suburb of Lahore. These discursive practices serve as a source to construct and reflect their androgynous gender on different levels of their social discourse, ultimately helps us to identify how they understand reality around them, construct their identities and negotiate their roles as Hijras. A sample comprised 25 members of the hijra communities was selected to investigate what kind of discursive practices they carry out in
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Chu, Hanxue. "A Comparison of the Hijra Transgenders Social Status Between the Mughal Empire and the Post-colonial Era." Lecture Notes in Education Psychology and Public Media 9, no. 1 (2023): 404–8. http://dx.doi.org/10.54254/2753-7048/9/20230292.

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The Hijra population has been suppressed and discriminated against in India on multiple levels of social life. However, this stigmatization toward hijras only begins quite recently. In fact, hijras used to serve a very prominent role in ancient times, especially in the Mughal era. It was not until the British colonization that public attitudes toward hijras start to morph. This paper attempts to illustrate the social status differences of transgender group in Hijra between the Mughal Empire and the post-colonial era. The changes in their social status can be seen in four aspects: main occupati
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Dutta, Aniruddha. "Elsewheres in Queer Hindutva: A Hijra Case Study." Feminist Review 133, no. 1 (2023): 11–25. http://dx.doi.org/10.1177/01417789221138095.

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In July 2021, a series of gruesome videos exposed a case of brutal torture perpetrated by a guru or leader of the trans feminine hijra community in eastern India. This guru was allegedly of a Bangladeshi Muslim background, and various community members used the case as an alibi to target hijras of such national and religious origin, sometimes even demanding their expulsion from India. This phenomenon paralleled increasing affiliations between certain sections of trans/ hijra communities and the Hindu Right. This article situates this case within the broader rise of queer and trans Hindutva or
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Ahmed, Faria, and Ridwan Islam Sifat. "Experiences of Hijra (transgender) communities during the COVID-19 pandemic in Bangladesh." F1000Research 10 (July 19, 2021): 601. http://dx.doi.org/10.12688/f1000research.52241.1.

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In this paper, we study the transgender or Hijra communities to recognize and discuss the ongoing and long-term economic, mental, and emotional effects of lockdown on the most vulnerable who are worse off than daily wage earners. Hijras are a group of transgender people, non-binary and intersex women who have been assigned to be male at birth. In Bangladesh, they are deprived of basic human rights such as access to health care because of discrimination. Hijras in Bangladesh, especially during the national lockdown, have been adversely affected by the pandemic. There is a need for support and a
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Seshaa Senbagam and S Vijayalakshmi. "Rituals of Belonging: Challenging the Sacred Marginalised Views of Hijras in India." Space and Culture, India 12, no. 4 (2025): 10–29. https://doi.org/10.20896/bwsvt736.

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Hijras, a third-gender community deeply rooted in South Asian cultures, has long held spiritual and social significance. Revered for their unique position outside the traditional gender binary, Hijras were historically believed to possess powers to bless and curse, playing integral roles in various rituals and ceremonies. This research article explores the intricate relationship between Hijra rituals, identity formation, and societal perceptions in India. Drawing on cultural relativism, the study challenges the dominant societal tendency to position Hijras within a binary of sacredness and mar
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Dissertations / Theses on the topic "Hijra community"

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Chinnappan, Delfi. "Digital media and Hijra identity: Understanding community-building and self-representations among Hijra community-based organisations in India." Thesis, Queensland University of Technology, 2021. https://eprints.qut.edu.au/207761/1/Delfi_Chinnappan_Thesis.pdf.

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This thesis examines hijra community-based organisations’ (CBOs) use of social media platforms to represent hijra identities in India. This study used social media ethnography as an approach to study the social media presence of hijra community members and involved 30 interviews. The hijra community are placed at the intersection of culture, politics, legal developments for the third gender, popular culture, and social media uses in this study. Further, it deepens knowledge on how the hijra community has framed their identity(ies) in the light of their community work after legal recognition in
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Books on the topic "Hijra community"

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People's Union for Civil Liberties-K., ed. Human rights violations against the transgender community: A study of Kothi and Hijra sex workers in Bangalore, India. 2nd ed. PUCL-Karnataka, 2005.

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Kumar, Shobha Sadan. From the frontline of community action: A compendium of six successful community based HIV interventions that have worked for MSM-TG-Hijras in India. Humsafar Trust, 2011.

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Kabillū, Ṣidqī. Mawsim al-hijrah ilá al-yamīn: Al-tayyār al-taṣfawī al-jadīd fī al-Ḥizb al-Shuyūʻī : al-qaḍīyah al-asāsīyah, taṭwīr al-Ḥizb al-Shuyūʻī am taṣfiyatif. al-Sharikah al-ʻĀlamīyah lil-Ṭibāʻah wa-al-Nashr, 1999.

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Kabilū, Ṣidqī. Mawsim al-hijrah ilá al-yamīn: Al-tayyār al-taṣfawī al-jadīd fī al-Ḥizb al-Shuyūʻī : al-qaḍīyah al-asāsīyah, taṭwīr al-Ḥizb al-Shuyūʻī am taṣfiyatih. al-Sharikah al-ʻĀlamīyah lil-Ṭibāʻah wa-al-Nashr, 1999.

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Moyes, Jojo. El bazar de los sueños. DeBols!llo, 2017., 2017.

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Human rights violations against the transgender community: A study of Kothi and Hijra sex workers in Bangalore, India. PUCL-K, 2003.

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7

Dutta, Aniruddha. Globalizing through the Vernacular. Bloomsbury Publishing Plc, 2025. https://doi.org/10.5040/9781350382800.

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Globalizing through the Vernacularanalyzes the relation between dominant frameworks of LGBTQ+ identity in India and non-elite, non-metropolitan communities such as kothis and hijras, a spectrum of feminine-identified people usually assigned male at birth.Going beyond the well-known ‘third gender’ hijra community, this is the first book to study the discourses and practices of related but underrepresented groups like kothis and dhuranis in small-town and rural India while simultaneously examining their relation to and role within LGBTQ+ identity politics. Based on long-term ethnographic fieldwo
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Talbot, Ian, and Tahir Kamran. Martyrs, Migrants and Militants. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190642938.003.0008.

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Chapter seven discusses the emergence of revolutionary networks in the first decade of the Nineteenth Century and the activities of leading figures and movements during the First World War. The student population of the city provided recruits for militant groups that sought to overthrow the Raj. There are case studies of the Ghadr Movement, of iconic revolutionary martyrs such as Bhagat Singh, Udham Singh and Madan Lal Dhingra and of ‘absconding’ students to the trans-border camps in Chamarkand of what the British termed the ‘Hindustani Fanatics.’ The Muslim students became involved in Obaidul
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McDonald, M. V., and W. Montgomery Watt. History of Al-Tabari Vol. 7 : The Foundation of the Community: Muhammad at Al-Madina A. D. 622-626/Hijrah-4 A. H. State University of New York Press, 2015.

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Moyes, Jojo. The Peacock Emporium. Hodder & Stoughton Ltd, 2004.

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Book chapters on the topic "Hijra community"

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Bhattacharjya, Bibhuti Ranjan, and Sashindra Kumar Kakoty. "A Study on the Anthropometry of the Hira Community of Assam: Its Use in Redesigning a Pottery Wheel." In Smart Innovation, Systems and Technologies. Springer Singapore, 2019. http://dx.doi.org/10.1007/978-981-13-5977-4_35.

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"Community and Individual." In Theology and Society in the Second and Third Centuries of the Hijra. Volume 1. BRILL, 2017. http://dx.doi.org/10.1163/9789004323384_004.

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Kidwai, Huma. "To Be Myself." In The Silence That Speaks. Oxford University PressDelhi, 2022. http://dx.doi.org/10.1093/oso/9780190132613.003.0022.

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Abstract “Whatever has happened to you, Narsing? Who has done this to you, son? You … you are …?” She couldn’t say the word. The spirited young boy Narsing was not like other boys of his age. He was different. He liked to play marbles, fly kites, and steal fruit from the gardens of the middle-class and the rich. He also secretly dressed in his mother’s saris and danced alone inside the house when she was at work. Huma Kidwai’s “To Be Myself” takes the readers through the metamorphosis of Narsing to Nargis. It deals with the lives and camaraderie of the Hijra community and is a story of self-de
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Lakkimsetti, Chaitanya. "Introduction." In Legalizing Sex. NYU Press, 2020. http://dx.doi.org/10.18574/nyu/9781479810024.003.0001.

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“We want employment, we want jobs, we want welfare.” This was a main slogan at a daylong dharna (protest) organized by a South India–based transgender and hijra group one humid summer afternoon in the city of Hyderabad in July 2015. The main goal of the dharna was to demand that the state government recognize transgender rights as recommended by India’s Supreme Court (SC). In 2014, for the first time in India’s history as an independent nation, the SC had recognized nonnormative gender identities as legal. It had also recommended that the government implement corresponding affirmative action p
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McGarry, Aidan. "Queer Activism in India." In Political Voice. Oxford University PressNew York, 2024. http://dx.doi.org/10.1093/oso/9780197778241.003.0005.

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Abstract This chapter focuses on LGBTIQ/queer activism in India. The ARC triangle will be applied to this case study to demonstrate how political voice is articulated. The chapter starts by presenting a brief history of LGBTIQ mobilisation in India before sections on autonomy, representation, and constitution develop the concept of political voice. This chapter explores issues of visibility, pride, public space, and political voice for LGBTIQ Indians, drawing on participant observation and interview research conducted at Mumbai and Delhi pride parades in 2019. The chapter examines the signific
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Johnson, Thomas H., Matthew DuPee, and Wali Shaaker. "The Taliban’s Use of the Internet, Social Media Video, Radio Stations, and Graffiti." In Taliban Narratives. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190840600.003.0006.

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This chapter focuses on a variety of Taliban IO delivery systems some of which have not had scholarly assessments. The Taliban have had a major presence on the internet since their development of their main webpage – Alemarah. This site has become quite sophisticated over the years and is published in Pashto, Dari, Urdu, Arabic and English languages. Hence, the site targets a variety of audiences including the international community in addition to Afghans, Arabs, and Pakistanis. The Taliban also have a significant presence on social media to include sites on Facebook, Twitter and YouTube. The
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Rawat, Gargee, and Sakshi Semwal. "Breaking the Silence." In Advances in Media, Entertainment, and the Arts. IGI Global, 2022. http://dx.doi.org/10.4018/978-1-6684-6572-1.ch004.

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Gender equality has been a can of worms. From the waves of feminism till LGBTQ, some people, due to their otherness, have endured bigotry and social stigma. We've been fed with heteronormativity for a long time and there exists a void when it comes to homosexual tolerance. Although a lot has been written about them, transgender people still have not been legally recognized worldwide. Their demand for identity and getting rid of the derogatory terms they were labelled with like hijras, chakka, kinnars, jogappa, aravani, aruvani, etc. is visible everywhere. Recently, LGBTQ is considered taboo in
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Lane, Belden C. "Caves." In The Great Conversation. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190842673.003.0014.

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After his conversion, Ignatius of Loyola stopped in Manresa, Spain, on his way to the Holy Land. There he entered into a dark period of depression, staying in a cave for several months outside of town where he wrote his Spiritual Exercises. Caves evoke an uncommon terror even as they disclose a treasured wisdom. Tales of descending into a dark cave and finding your way out again run through the literature and folklore of many cultures—from Theseus in his labyrinth on Crete to the cave in the Misty Mountains where Bilbo Baggins found Gollum’s “Precious,” the ring of power. But the cave is also
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Conference papers on the topic "Hijra community"

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Sahlani, Lalan, Iha Hamidah, and Yasir Amrullah. "Development of Religion and Empowerment of Bandung Punk Hijrah Community." In Proceedings of the 3rd Asian Education Symposium (AES 2018). Atlantis Press, 2019. http://dx.doi.org/10.2991/aes-18.2019.70.

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Heck, Paul L. "TURKISH IN THE LANGUAGE OF THE QUR’AN: HIRA’." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/yipe6734.

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When it comes to the Gülen movement, scholarly attention is often given to its attitudes towards non-Muslims, its willingness to operate within secular environments, and its rap- prochement with the material achievements of the West, as well as its own network of edu- cational institutions. As a result, less attention is given to its interest in connecting with the larger Muslim community beyond its own internal associations. The Gülen movement is, however, aware of the need to situate itself and publish its ideas within the wider ummah. Hira magazine, a relatively new venture of the Gülen mov
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Hong, Hanter, Tai Joon An, Chin Kook Rhee, Jun-Pyo Myoung, Sung-Hwan Jung, and Hyoung-Kyu Yoon. "Quality of pneumonia assessment tools for community acquired pneumonia in Korea; From the Health Insurance Review and Assessment (HIRA) database." In ERS International Congress 2020 abstracts. European Respiratory Society, 2020. http://dx.doi.org/10.1183/13993003.congress-2020.2403.

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Ochiai, Chiho, and Jingying Wang. "Dry Stone Wall Relics as a Part of Cultural Landscapes: A Case Study from the Foot of Mt. Hira Region in Japan." In HERITAGE2022 International Conference on Vernacular Heritage: Culture, People and Sustainability. Universitat Politècnica de València, 2022. http://dx.doi.org/10.4995/heritage2022.2022.15137.

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Shishigaki (wild boar defense walls), as a part of cultural landscapes in Japan, currently faces serious deterioration. The research aims to identify the characteristics of Shishigaki walls in eight villages located at the foot of Mt. Hira and propose conservation strategies. Interpretation of historical documents and cadastral maps, interviews, and measurement surveys were conducted. As a result, about 4,3 km of Shish-igaki relics are confirmed, of a total length up to12,7 km built in the 18th to 19th century. Shishigaki walls were built by local households collaboratively with different drys
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