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Journal articles on the topic 'Hijra community'

Author: Grafiati

Published: 11 December 2022

Last updated: 31 July 2025

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1

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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Chaturvedi, Ruchi Dubey, Ahad Dewoolkar, Esha Kaizeen Mistry, and Sameer Parmar. "Inclusive Approach: Hijra/Transgender Community." Indian Journal of Mental Health 5, no. 3 (2018): 355. http://dx.doi.org/10.30877/ijmh.5.3.2018.355-361.

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Mor, Sukriti. "Challenging the Universalism of the Concept of Transgender Identity in the Indian Context." International Journal of English Language, Education and Literature Studies (IJEEL) 4, no. 3 (2025): 104–8. https://doi.org/10.22161/ijeel.4.3.15.

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Society often marginalizes non-normative forms of gender expression and identity, resulting in the exclusion of those who embody them and forcing them to live on the fringes. When it comes to sex and gender, Indian society acknowledges only two, whereas in Scriptures and Epics, three genders were socially accepted. From treating Hijras as royal ones to criminals, Indian history has seen it all. Being categorized under the 'third gender' has led to their identities being mixed with those of transgender individuals, resulting in a generalized narrative that fail to reflect their unique practices

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Podder, Apurba K., and Fadia Binte Shahidullah. "Counter Home: Unravelling the Socio-Spatial Dynamics of Hijra Dwellings of Khulna, Bangladesh." eTropic: electronic journal of studies in the Tropics 23, no. 2 (2024): 235–69. http://dx.doi.org/10.25120/etropic.23.2.2024.4060.

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Amidst limited social acceptance and scant governmental and non-governmental support for third gender communities in Bangladesh, this paper explores the intricate relationship between the conception of hijra and its profound impact on redefining the notion of home. In the queer tropics, hijra communities form a unique identity within South Asia’s urban fabric. Employing ethnographic methods and spatial analysis, this multidisciplinary study investigates the hijra home-making process in Khulna, Bangladesh, shedding light on their lived experiences. It unravels the complex interplay of tropical

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Nofia Natasari. "Fenomena Gerakan Hijrah Virtual: Studi Grup WhatsApp Kelas Cewe Hijrah (September)." El Madani : Jurnal Dakwah dan Komunikasi Islam 4, no. 02 (2023): 181–96. http://dx.doi.org/10.53678/elmadani.v4i02.1440.

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In the era of globalization and advances in information technology, the virtual migration movement has become an interesting phenomenon that reflects changes in people's behavior in facing the challenges of the modern world. This research explores the Virtual Hijrah Movement in the Hijrah Girls Class (September), an online community that adopts a faith-based lifestyle, particularly Islam, in a digital context. Through a qualitative approach, this study explores the motivation and meaning of hijra and its impact on members' daily lives. The results of the interviews showed positive changes in t

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Priyadharshini. A, Augusta, and Mr N. R. Gowrishankar. "Guru-Chela Relationship As Described In Laxmi Narayan Tripathi Me Hijra Me Lakshmi." SMART MOVES JOURNAL IJELLH 7, no. 10 (2019): 6. http://dx.doi.org/10.24113/vol7iss10pp6.

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Laxminarayan Tripathi a transgender activist and a well-known classical dancer was born in Thane, India. “Me Hijra Me Laxmi” an autobiographical novel demonstrates the relationship among the members of the hijra community, especially the bond between Laxmi as Chela to Lata(Guru) and Laxmi(Guru) as her Gurus. This article brings the exact relationship between a Guru and a Chela in the hijra community to limelight.

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Mondal, Bithika, Sudeshna Das, Deepshikha Ray, and Debanjan Banerjee. "“Their Untold Stories…”: Lived Experiences of Being a Transgender (Hijra), A Qualitative Study From India." Journal of Psychosexual Health 2, no. 2 (2020): 165–73. http://dx.doi.org/10.1177/2631831820936924.

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Background: Transgender is an umbrella term, used to encompass people who have a gender identity or gender expression, which differs from their sex assignment at birth. Being independent of sexual orientation, they have often been classified as the “third sex.” Based on various sociocultural traditions and beliefs, they are frequently “othered,” discriminated, and stigmatized against. This has led to their limited social inclusion and participation. In the social diversity of a populous country like India, transgenders are termed as “hijra’s,” belonging to a separate social community. Their ex

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Khanam, Arobia. "Human Rights of Hijras in Bangladesh: An Analysis." Social Science Review 38, no. 1 (2022): 249–76. http://dx.doi.org/10.3329/ssr.v38i1.56533.

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Ensuring human rights for Hijra is one of the prerequisites of a just society. The Hijras are perceived to live at risk of being the victims of social harassment everywhere due to negative societal attitudes towards this section. For this reason, they are far behind from the enjoyment of basic needs and fundamental rights that impede the realization of the human rights of Hijras. This article explores the reasons for the marginalization of the Hijra community and sheds light on how to ensure human rights in the prevailing legal structure of Bangladesh by overcoming the challenges. Consequently

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Amanullah, A. S. M., Tanvir Abir, Taha Husain, et al. "Human rights violations and associated factors of the Hijras in Bangladesh—A cross-sectional study." PLOS ONE 17, no. 7 (2022): e0269375. http://dx.doi.org/10.1371/journal.pone.0269375.

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Background Hijras in Bangladesh face considerable discrimination, stigma, and violence despite the 2013 legislation that recognized Hijras as a third gender. There is a dearth of published literature describing the extent of human rights violations among this population and their associated factors. Methods A questionnaire was administered to 346 study participants aged 15 years and older, living in five urban cities of Bangladesh who self-identified as Hijra, in 2019. The six human rights violation indicators (Economic, Employment, Health, Education, Social and Civic and Political Right) asse

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Anandita, Prapti. "The Seclusion of the Hijra Community in Bangladesh: A Theoretical Exploration of Cultural Tightness, Gender Performance and Social Marginalization." International Social Research Nexus (ISRN) 1, no. 1 (2025): 1–12. https://doi.org/10.63539/isrn.2025004.

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In the South Asian region, particularly in Bangladesh, a third gender category popularly known as Hijra exists. Their existence lies in a paradox: the symbolic inclusion as the legally recognized third gender, alongside the social and systematic exclusion from all sides of the social sphere. This paper takes a qualitative theory-driven approach to explain the mechanism that drives the seclusion of hijra individuals from mainstream society. Drawing on secondary data such as academic journal articles, NGO reports, media reports, and government policies, the paper engages with three sociological

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Choudhury, Nina Roy, and C. Harini. "Aravani as Citizen: The Forging of a Sexual Identity." Advanced Journal of Social Science 12, no. 1 (2023): 30–38. http://dx.doi.org/10.21467/ajss.12.1.30-38.

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Aravani is one of the transgender communities (male to female) in the state of Tamil Nadu who considers themselves as females trapped in male bodies. They are not mere cross dressers. Some of them undergo surgeries to realize their dream of becoming a complete female. They worship Aravana or Iravan, the son of Pandava prince Arjuna and Naga princess Ulupi. The Aravanis of Tamil Nadu identify themselves as the third gender like Eunuch, Hijra, Kinnar, Kothi, Shiv Shakthi and Jogappa communities in other parts of India. The Hijra population is the most visible transgender population in India. Muc

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Batool, Iram, Muhammad Saqib, and Abdul Sattar Ghaffari. "Attitude Towards Third Gender: A Case Study Of Southern Punjab, Pakistan." Pakistan Journal of Applied Social Sciences 9, no. 1 (2019): 19–36. http://dx.doi.org/10.46568/pjass.v9i1.326.

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Transgender community faces insulting remarks and people treat them in a bad way. Discrimination is being faced by transgender at all levels such as at school, in family, at places where they live. The purpose of the present study was to explore the attitude of people towards third gender. A sample of 600 were selected through purposive sampling and snow ball sampling techniques. Data was collected from Two cities of Pakistan Sahiwal and Multan. Demographic variables of participants used in this research are age, gender, monthly income, qualification and marital status. Attitude towards Hijras

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Ghosh, Banhishikha. "Invigorating and Reinventing Sacred Space: Hijra and Non-Hijra Relationships in a Dargah." Indian Journal of Gender Studies 28, no. 2 (2021): 209–27. http://dx.doi.org/10.1177/0971521521997963.

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The article juxtaposes the lived realities and perceptions of a hijra gharana connected to a dargah (shrine of a revered religious figure belonging to the Sufi tradition) in a North Indian city, Narayanpura. It addresses how a hijra community interacts and develops interpersonal relationships with their non-hijra neighbours, devotees and shopkeepers, thereby engendering hijra selfhood. The potent element of symbolism enunciated through mythology, rituals and festivals becomes pertinent in constructing and authenticating the hijra identity. Concomitantly, the spiritual pursuits of these groups

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Bipul, Kumar Sarker, and Tahura Pervin Most. "Socio-economic Status of Hijra Community: A Study on Dhaka City." International Journal of Science and Business 4, no. 1 (2020): 276–84. https://doi.org/10.5281/zenodo.3746192.

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A man-made social system that determines the gender of a human being based on gender behavior, characteristics, and sexuality. The term third gender has a broad meaning. The third gender is basically what we mean by those whose gender identity or gender expression implies something different from the gender they received after puberty. The social life of third gender and his true sexual identity is the story of a life of continuous struggle. The social system of Bangladesh is changing. As well as changing the social status of the third gender in the society. In today's society, eligibility

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Mibtadin, Mibtadin. "HIJRA COMMUNITY AND RELIGIOUS MODERATION AMONG MILLENNIALS IN SOLORAYA." al-Balagh : Jurnal Dakwah dan Komunikasi 8, no. 2 (2023): 195–224. http://dx.doi.org/10.22515/albalagh.v8i2.7592.

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The development of the hijra community in Soloraya has significantly influenced all societal levels, particularly the millennial generation. This research aims to identify the model of religious moderation within the millennial generation in Soloraya, focusing on the hijra community, especially the Legawa and Bi-Adzab communities. Employing a descriptive qualitative approach, the analysis utilizes an interactive model encompassing data reduction, delivery, and conclusion drawing. The Legawa and Bi-Adzab hijra communities leverage public spaces for discourse, promoting a moderate, friendly, and

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Neelofar Shafi, Peerzada Owais Adil, and Prachi Priyanka. "Intersection of Queerness, Disease, and Tropics: Walking the Streets of Anosh Irani's ‘The Parcel’." eTropic: electronic journal of studies in the Tropics 23, no. 2 (2024): 270–85. http://dx.doi.org/10.25120/etropic.23.2.2024.4050.

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This paper provides an analysis of Anosh Irani's novel The Parcel, with a particular focus on queerness and disease within the Hijra community of prostitutes in the tropical setting of Kamathipura, the notorious red-light district of Mumbai, India. The paper delves into the novel's nuanced portrayal of queerness, exploring how it intersects with the theme of disease within the tropical milieu. Extending the theoretical works of Elizabeth Outka on disease, and Erving Goffman on stigma to the queer tropics, the study explores how these elements interact and influence the lived experiences of the

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Kumar, Pawan, and Raghav Acharya. "IMPACT OF NALSA DECISION ON THE TRANSGENDER COMMUNITY IN INDIA." International Journal of Education, Modern Management, Applied Science & Social Science 05, no. 04(III) (2023): 13–17. http://dx.doi.org/10.62823/5.4(iii).6230.

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Gender is a pervasive facet in all aspects of social life. Socially and biologically gender is pre-determined into two categories, Male or Female. Gender is a distinct category that describes particular human characteristics. The most important thing about gender is that its meaning is created by society and people are expected to behave and express themselves in a certain way that are consistent with the socially pre-determined gender role associated with their sex. Transgender means- a category of people who are considered as being neither men nor women, such as transgender and intersex peop

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Mal, Sibsankar. "Let Us to Live: Social Exclusion of Hijra Community." Asian Journal of Research in Social Sciences and Humanities 5, no. 4 (2015): 108. http://dx.doi.org/10.5958/2249-7315.2015.00084.2.

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Kalam, Abul, Md Jahangir Alam, Lubaba Basharat, Golam Faruk Sarker, M. Abdullah Al Mamun, and Abu Hossain Muhammad Ahsan. "The right to education and attitudes toward Hijras in Bangladesh: assessing educational support to achieve sustainable communities." Quality Education for All 1, no. 1 (2024): 187–203. http://dx.doi.org/10.1108/qea-11-2023-0016.

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Purpose This study aims to evaluate the current educational opportunities available to hermaphrodite (Hijra) students, analyze their difficulties while pursuing academic degrees and suggest potential approaches to address these issues. Design/methodology/approach This research used a qualitative method to analyze the challenges Hijra individuals face in pursuing education. A total of 20 interviews were conducted with two Hijra groups those who are pursuing an education and those who have abandoned it to collect primary data. The purposive sampling technique was used to identify and choose dive

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ter Laan, Nina. "“Assalamu ʿAlaykum, Can We Add This Sister?”". Religion and Gender 13, № 2 (2023): 206–26. http://dx.doi.org/10.1163/18785417-01302006.

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Abstract This article examines the use of a WhatsApp chat group by Dutch and Belgian Muslim women (born or converted), who are considering or made hijra (religiously inspired migration to a Muslim country) to Morocco. I argue that WhatsApp plays a crucial role in facilitating and narrating these women’s migration by providing a support network and shaping a gendered sense of community and religious belonging. Drawing on theories of religion and gender, migration, and digital media, I conceptualize WhatsApp in the context of hijra to Morocco as a social practice of homemaking that helps allevia

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Mithani, Anila, and Fateh Muhammad Burfat. "Hijra— The Sex in Between." JISR management and social sciences & economics 1, no. 1 (2003): 23–27. http://dx.doi.org/10.31384/jisrmsse/2003.01.1.6.

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Nature has not been uniform in its creations, producing a spectrum of variances wherever possible. Some have wealth while others are poor, few have attractive physical features while others have ugly faces. Similarly there are variations in human sex resulting into possibilities that cannot be clearly partitioned into either of the sexes. It’s this intermediate sex that is the subject of this study - the people known as Hijra or Chhakka. The other names labeled to them by the society are Khadra, Khusra, Zanana, Murat, K-2, third-sex, or third world. The researcher has adopted a qualitative app

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Maheshkumar, Soni Dipaliben, and Ami Upadhyay. "Assertiveness in the Life Story of a Hijra: A Study of A. Revathi’s The Truth about Me." International Journal of Research and Innovation in Applied Science X, no. VI (2025): 399–406. https://doi.org/10.51584/ijrias.2025.10060026.

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The Truth About Me is Revathi, a Hijra who suffered social exclusion, persecution, and violence both inside and outside of her home to achieve a life of dignity. Revathi’s story is unflinchingly brave and powerful. Revathi, a guy at birth, thought and acted like a lady. Revathi portrays the profound disquiet of being in the wrong body, which has troubled her from birth, brilliantly in her story of her life. The village born Revathi came to Delhi to join a house of Hijras in order to be true to herself and to avoid the continuing violence perpetrated against her by her family and community. Her

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Syarifah Rahmi, Julhadi, M. Riyan Hidayat, Ahmad Hariyadi, and Ahmad Helwani Syafi’i. "Acculturation of Arabic Language on Hijrah Muslim Communication Oriented The Articulation of Islamic Identity." RETORIKA: Jurnal Ilmu Bahasa 9, no. 1 (2023): 1–8. http://dx.doi.org/10.55637/jr.9.1.6714.1-8.

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Arabic is the basic foundation in Islam both scientifically and in practice. The reason is, the Qur'an and al-Hadith use Arabic as the medium of delivery. Recently, there has been an expansion of the function of the Arabic language which is brought into the realm of daily communication in order to articulate Islamic identity and mostly occurs in the Muslim community of hijra. This research is a qualitative descriptive study. The implementation procedure is to observe the reality of the arabization of the communication of the hijrah Muslim community and its relationship to the articulation of I

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Wati, Shafrida, Muhammad Alkaf, and Zahratul Idami. "Religion on Millennials: Phenomenon of Hijra and Changes in Islamic Landscape in Aceh." Jurnal Ilmiah Peuradeun 10, no. 1 (2022): 47. http://dx.doi.org/10.26811/peuradeun.v10i1.709.

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This study examined the emergence of the phenomenon of hijra among millennials in Aceh, Indonesia, and how this phenomenon has changed the Islamic landscape. This study applied qualitative research methods while the data were collected through observation, in-depth interviews, and documentation. The research subjects consisted of 4 hijra community founders and 10 teenage members of 3 hijra communities in Langsa. These communities include Komunitas Generasi Rabbani (KGR), the Akhwat Ilmu Agama (AKHIA) and the Muslimah Aceh Fillah (MAF). This research integrated Michael Foucault's theory of powe

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Nikam, Madhavi S. Nikam, and Ram Patil. "Exploring Third Gender Presupposition in the Play Seven Steps around the Fire by Mahesh Dattani." Creative Saplings 4, no. 6 (2025): 12–29. https://doi.org/10.56062//gtrs.2025.4.06.885.

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Abstract: The factive presupposition admits the presence of hijra in Indian society. On the other hand, the non factive presupposition is not to consider the hijra community as human. The assumptions about the transgender are discriminating like transgenders are useful only on the occasions like childbirth and marriage. They are supposed to beg by wearing sarees on the streets and at the traffic signals. They are filthy, beggars, homeless and worthless. They are easily subjected to violence and sexual exploitation. They are not males or females. Thus, the assumptions about the third gender hav

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GUPTA, ANKUSH. "Trans-lating Hijra Identity: Performance Culture as Politics." Theatre Research International 44, no. 1 (2019): 71–75. http://dx.doi.org/10.1017/s0307883318000925.

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This article discusses the Hijra community from South Asia, and examines their rituals and performance culture to argue that there is a multiplicity of expressions for gender identities in South Asia, and they have been performed in a variety of ways, in a variety of spaces beyond the political rhetoric of the West. The paper also tries to discuss questions and difficulties around situating these cultures within an already established concept and the possible negotiations that would be needed for such an effort to even be imagined.

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Carbajal, Alberto Fernández. "Trans*versality, a hijra politics of knowledge, and Partition postmemory in Khushwant Singh’s Delhi: A Novel." Journal of Commonwealth Literature 57, no. 3 (2022): 532–43. http://dx.doi.org/10.1177/00219894221115909.

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In contrast with Train to Pakistan (1956), Khushwant Singh’s Delhi: A Novel (1990) has not received critical attention in light of India and Pakistan’s Partition. The diegetic narrator, a middle-aged Sikh writer, and his long-term intersex lover, the hijra Bhagmati, constitute the text’s main focalizers in contemporary Delhi. Bhagmati is constructed as a metonym for Delhi, a bold trans*versal choice on Singh’s part given her marginal social position as a religiously syncretic hijra. In Singh’s novel, the Sikh narrator and his hijra lover become the witnesses of India’s modern history, with the

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As'ad, Muhammad, Ihyaul Lazib, and Iryan Ramdhani. "Bermain atau Sepenuhnya Meninggalkan Musik: Dua Narasi Artis Hijrah pada Hukum Bermain Musik." Tebuireng: Journal of Islamic Studies and Society 4, no. 1 (2023): 100–116. http://dx.doi.org/10.33752/tjiss.v4i1.5059.

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This article explores two narratives of hijra celebrities regarding whether they completely abandon playing music or continue to play it under certain conditions after experiencing a spiritual transformation (hijra). The data of this article was collected through online sources such as news articles, social media posts, and videos that were relevant to the research question. The two celebrities, Mohammad Kautsar Hikmat (UKI) and Derry Sulaiman, were both previously involved in the Indonesian music industry and have now adopted differing attitudes towards music after their spiritual transformat

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Irfan, Samira Dishti, Masud Reza, Mohammad Niaz Morshed Khan, and Sharful Islam Khan. "Exploring and addressing the sexual and reproductive health and other related rights of transgender women in Bangladesh: A mixed methods protocol under the policy analysis framework." PLOS ONE 19, no. 7 (2024): e0306051. http://dx.doi.org/10.1371/journal.pone.0306051.

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Introduction Transgender women (hijra) in Bangladesh are declared as a separate gender category by the Government. However, research revealed that they experience transphobia, which could potentially affect their physical and mental health outcomes, and their access to SRHR-related care. This warrants an exploration of their SRHR-related rights issues, particularly using a community-engaged approach. Moreover, it is crucial to operationalize these findings into actionable policies and practice. This study aims to explore and address the SRHR and other rights-related challenges experienced by h

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Podder, A. K., and F. B. Shahidullah. "Fictive home: the politics of urban homemaking of <em>Hijras</em> in Khulna, Bangladesh." FARU Journal 10, no. 2 (2023): 92–100. http://dx.doi.org/10.4038/faruj.v10i2.254.

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The third gender is an identity-based category for people who do not identify themselves as either male or female. This may include people who do not feel the male or female gender roles that their culture dictates in terms of social, sexual, or gender role preference. The aim of the paper is to investigate the crucial role that the dwelling environments play in the lives of the third gender and their ultimate transformation into and stigmatization as a Hijra. In a context characterized by a lack of social acceptance of the third gender people into mainstream activities, and in the near absenc

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M. Saravanan and V.S. Shiny. "THE STRUGGLE FOR SURVIVAL: THIRD GENDER IN MAHESH DATTANI’S SEVEN STEPS AROUND THE FIRE." ShodhKosh: Journal of Visual and Performing Arts 5, no. 3 (2024): 553–56. http://dx.doi.org/10.29121/shodhkosh.v5.i3.2024.2472.

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Indian playwrights like Mahesh Dattani emerged when the British sought to impose their culture and language. They blend English with native sensibilities to critique colonial dominance and address modern societal issues. Dattani’s plays, particularly Seven Steps Around the Fire, explore themes of gender and class oppression, focusing on the marginalized hijra (transgender) community. Dattani portrays their societal exclusion and the violence they endure and exposes the hypocrisy of a culture that simultaneously seeks their blessings yet denies them fundamental rights. Through the character of

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Raymer, Mary. "The Position & Predicament of Transgenders in Dattani’s Seven Steps Around the Fire: A Critical Analysis." Shanlax International Journal of English 11, no. 3 (2023): 14–17. http://dx.doi.org/10.34293/english.v11i3.6222.

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In the play Seven Steps around the Fire, Mahesh Dattani, a renowned playwright, portrays the deplorable position of Hijras (Eunuchs) in Indian society and his efforts to heighten the consciousness of the existential pain that these people endure as a result of prejudice in their daily lives. The goal is to evaluate how the Hijra community and the so-called sophisticated and biologically legitimate community, or the typical male and female in society, relate to one another. In the current inflexible societal framework, where their existence is neither recognised nor respected, Dattani's play Se

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Palepu, Sriram, Vasudeva Murthy Sindgi, Aylur Kailasom Srikrishnan, and Carrie Kovarik. "Insights Into Skin-Lightening Practices of Hijra and Transgender Communities in India." JMIR Dermatology 8 (May 29, 2025): e66822-e66822. https://doi.org/10.2196/66822.

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Abstract A large proportion of transgender women in Hyderabad, India (150/223, 67.3%) expressed interest in a wide range of topical, oral, and intravenous medications for skin lightening; however, despite government regulations and the potential health risks, persistent demand for skin lightening underscores the need for better patient education and safer skin care practices for this marginalized community.

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Dr., Chitta Ranjan Malik. "Socio-Economic Development of Transgender Community in India and Japan." THIRD VOICE REALITY AND VISION Vol No-5, Issue No-1 (2023): 1–04. https://doi.org/10.5281/zenodo.8242217.

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<strong>ABSTRACT</strong> The socio-economic progress of the transgender population in Japan and India. Every area of a person's life is influenced by their gender. Gender is pre-determined into two categories like Male and Female, both socially and physiologically. A different category that describes certain human traits is gender. The fundamental significance of those rights from a cultural, social, and ethical standpoint has been the focus of the growing global attention to concerns of human rights for transgender peoples and other sexual minorities during the last few decades. Gender-v

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Dr. Mohd Shamim and Dr. Bushra. "Truth Unmasked: The Voice of an Indian Transwoman in The Truth about Me: A Hijra Life Story." Creative Launcher 8, no. 5 (2023): 1–11. http://dx.doi.org/10.53032/tcl.2023.8.5.01.

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The present research article delves deep into the autobiography, The Truth about Me: A Hijra Life Story, to unmask the intricate tapestry of challenges, prejudices, and triumphs faced by Revathi, an Indian transwoman. Revathi’s autobiography transcends the boundaries of a mere autobiographical narrative, as it assumes the role of a seminal work that enriches our comprehension of the intricate dynamics pertaining to gender, caste, and social marginalization within the context of India. It serves as a poignant testament to the resilience and defiance of an Indian transwoman amidst socio-cultural

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M S, Anjana. "Reclaiming Dignity: A Study on Transgender Experiences in Truth About Me: A Hijra Life Story." International Journal of English Language, Education and Literature Studies (IJEEL) 4, no. 1 (2025): 19–24. https://doi.org/10.22161/ijeel.4.1.3.

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Transgender people in India, often referred to as hijras, aravanis, or kothis, have a rich cultural history but face significant challenges in contemporary society. Despite their recognized presence in Indian culture and religion for centuries, they encounter widespread discrimination, marginalization, and violence. Most of the violences and prejudices transgender individuals are facing due to their gender identity and expression. These violations are compounded when intersecting with other social categories such as caste, class, ethnicity, and disability. They face substantial barriers in acc

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Bhattacharya, Shamayeta, and Debarchana Ghosh. "Studying physical and mental health status among hijra, kothi and transgender community in Kolkata, India." Social Science & Medicine 265 (November 2020): 113412. http://dx.doi.org/10.1016/j.socscimed.2020.113412.

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Dr., Shobhna Jeet, and Mamta Shankar Ms. "Transgender: Status in India." International Journal of Advance and Applied Research 4, no. 19 (2023): 139–43. https://doi.org/10.5281/zenodo.8134409.

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Transgender community includes Hijras, Eunuchs, Kothis, Aravanis, Jogappas, Shiv-Shakthis etc., who have been a part of Indian society for centuries. The Vedic and Puranic literatures mention “tritiyaprakriti” meaning the third gender and “napunsaka” meaning someone with the loss of procreative ability. The word <em>hijra </em>used in the Indian language appears to be derived from the Persian word hiz, i.e., someone who is effeminate and/or ineffective or incompetent. Another commonly used word is <em>kinnar</em>, whereas <em>chhakka </em>is used in a derogatory context

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Nikam, Mr. Dnyaneshwar Karbhari, and Dr. Rajendra D. Gholap. "Marginalization and Difference in Arundhati Roy's The Ministry of the Utmost Happiness." International Journal of Advance and Applied Research 6, no. 25(C) (2025): 55–58. https://doi.org/10.5281/zenodo.15321781.

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<strong>Abstract:     </strong> Individuals identified as <strong>third-gender</strong> (Hijras) are not classified as either male or female and often face societal exclusion and alienation. They are equally rejected by both their families and society, leading to a profound identity crisis as they struggle to fit within traditional <strong>gende</strong>r categories. Throughout various cultures, they have been marginalized and compelled to exist as the "other." Their access to education and public spaces is restricted, or they may choose to isolate themselves due to various

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Nikam, Mr. Dnyaneshwar Karbhari, and Dr. Rajendra D. Gholap. "Marginalization and Difference in Arundhati Roy's The Ministry of the Utmost Happiness." International Journal of Advance and Applied Research 6, no. 25(C) (2025): 55–58. https://doi.org/10.5281/zenodo.15321906.

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<strong>Abstract:     </strong> Individuals identified as <strong>third-gender</strong> (Hijras) are not classified as either male or female and often face societal exclusion and alienation. They are equally rejected by both their families and society, leading to a profound identity crisis as they struggle to fit within traditional <strong>gende</strong>r categories. Throughout various cultures, they have been marginalized and compelled to exist as the "other." Their access to education and public spaces is restricted, or they may choose to isolate themselves due to various

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Afriyanti, Nadya, and Dedy Surya. "The religiosity of Hijrah adolescence in Muslimah Aceh Fillah Community Aceh Tamiang Indonesia." INSPIRA: Indonesian Journal of Psychological Research 1, no. 2 (2020): 43–48. http://dx.doi.org/10.32505/inspira.v1i2.2850.

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In the influx of hedonism and consumptive culture due to the development of communication and information technology, extraordinary migration flows from the young generation of Indonesia. This study aims at the religiosity of adolescents experienced by adolescents migrating through 5 dimensions of religiosity: experiential, ritualistic, ideological, intellectual, and consequential. This study involved 5 Muslimah Aceh Fillah members selected by purposive sampling techniques using a qualitative approach. In-depth interview techniques and participatory observations obtained the data. In addition

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