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Journal articles on the topic 'Hijran'
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1
Ningsih, Bunga Surawijaya, Iezzatul Hasanah, and M. Devan Ainun Na'im. "Kajian Tafsir Lisan tentang Kata Shift Pemuda "Hijrah" Menurut Ustadz Teuku Hanan Attaki di Instagram." Al-Manar: Jurnal Kajian Alquran dan Hadis 8, no. 1 (2022): 1–26. http://dx.doi.org/10.35719/amn.v8i1.20.
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The occurrence of hijrah at the time of Prophet Muhammad is an event that cannot be forgotten in the hearts and hearts of all Muslims. Because this incident has a very high value in the history of the Islamic world. There are also many things that can be used as lessons. This study examines oral interpretation in the media on Instagram with a study on Ustadz Teuku Hanan Attaki (UHA). The main research question is how is UHA's verbal explanation of the word youth hijrah in the Qur'an and also what is the significance of UHA's oral interpretation of the word shift of youth hijrah in the Qur'an on Instagram. This approach uses a descriptive qualitative approach. The results of this study show that UHA in the interpretation of hijrah is to interpret QS. al-Muzzammil (74):10. In some commentaries, in general hijrah means an order to leave something because of displeasure, the command in this verse is accompanied by the sentence hijran jamilan, which means "in a good way" forbidden to work that is lawful, such as avoiding usury. In addition, UHA's oral interpretation of hijrah has a significance that is not in the written interpretation. It means that the oral interpretation of UHA' Hijrah is more acceptable to the audience because the interpretation is clearer at the moment.
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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. After the NALSA vs Union of India (2014) Judgement, the visibility of third gender has increased in the society. But it deepens the problem for those who identify themselves as Hijras, as the judgement puts all those who defy gender norms under the category of transgenders. In India, culture defines one’s identity. The hijra community has specific traditions and rituals that an individual must adhere in order to be recognized as a hijra. The research is an attempt to highlight hijra’s unique culture, norms and rules, thereby distinguishing them from transgenders. The paper shall discuss the problematics of the term transgender vis-à- vis hijra.
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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 scale was used in this research. Results showed that females have more acceptances of Hijra’s (transgender) rights and status as compared to males. Males and females don’t want any close relationship with Hijras (transgender).Sexual issues (SI) are significant in males as compared to females. Education has more impact on people’s attitude towards Hijra community. People belonging to religious groups have more negative attitude towards Hijras as compared to other groups.
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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 hijras in Pakistani society. How people behave with hijras is also among the objectives of this study. Qualitative research methods have been used to answer the questions in the present study. In this study, framework analysis tool has been used under the thematic analysis approach of data. Results of the present study revealed that hijras are the most misunderstood and socially excluded group of society. They are marginalized at every stage of society and not given basic rights. People are not willing to accept and give rights to them. The authorities, especially the police abuse them physically. Due to this societal behavior, hijras are involved in prostitution, drinking, and smoking. They get involve in these activities just because of their marginalization and lack of basic rights. This study concludes that there should be proper rights for the hijra community. Keywords: Gurus, Hijras, Islamabad, Marginalization, Rights
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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 occupations, social exclusion, health and safety condition and regulations that target hijras. This paper finds that the social status of hijras experienced a downturn during the post-colonial era. They are forced into prostitution and begging, which are low-paid and frowned-upon. These jobs put them at high risk of getting infected with venereal diseases and exposed them to sadistic customers that jeopardize their safety. A large number of legislations that deprived hijras of their fundamental rights emerged and gained public acceptance. Additionally, social exclusion in schools and work settings are prevalent. This study enriches peoples understanding of the hijra community, and provides a more holistic view on the shift in social status of hijras. Moreover, it calls on progressive improvements on legislation and social acceptance to protect the human rights of hijras.
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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 and powerful image of the hijra self that challenges the marginalised status assigned to hijras. The second level of analysis is concerned with the hijra community’s connection with Sufi networks. My argument here is that basing their community, which is cut-off from society and rejects the blood-ties based model of the family, on the model of Sufi groups allows hijras to legitimise their alternative social organisation. However, even though, Sufism offers hijras a possibility to access power, this does not mean that their spiritual claims are always recognised or that a spiritual gender identity does not have its own limitations.
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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 marginalisation, hindering their full participation in everyday life. Through in-depth analysis of rituals, informed by seminal works like Gayatri Reddy's With Respect to Sex: Negotiating Hijra Identity in South India (2005) and Serena Nanda's Neither Man nor Woman: The Hijras of India (1996), the research illuminates how these practices become a powerful means for hijras to construct and negotiate their identities. By examining rituals as vehicles of both religious and cultural expression, the study reveals how hijras navigate their marginalised status while simultaneously carving out a space of profound meaning and belonging. This binary view, venerating them as sacred or ostracising them as outcasts, ultimately denies Hijras the recognition and inclusion they deserve as equals within Indian society. This research contributes to broader discussions on gender diversity, cultural heritage, and the complexities of social inclusion in India, emphasising the importance of understanding Hijra experiences through their own cultural lens.
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Loh, Jennifer Ung. "Narrating Identity: the Employment of Mythological and Literary Narratives in Identity Formation Among the Hijras of India." Religion and Gender 4, no. 1 (2014): 21–39. http://dx.doi.org/10.1163/18785417-00401003.
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This article explores how the hijras and kinnars of India use mythological narratives in identity-formation. In contemporary India, the hijras are a minority group who are ostracised from mainstream society as a result of their nonheteronormative gender performances and anatomical presentations. Hijras suffer discrimination and marginalisation in their daily lives, forming their own social groups outside of natal families and kinship structures. Mythological and literary narratives play a significant role in explaining and legitimising behavioural patterns, ritual practices, and anatomical forms that are specific to hijras, and alleviating some of the stigma surrounding this identity. In this article, I focus on certain narratives that hijras employ in making sense of and giving meaning to their lives, including mythological stories concerning people of ambiguous gender and myths associated with Bahuchara Mata. I argue that these ontological narratives serve to bring hijra identity into being and play a crucial role in constructing and authenticating hijra identity in modern India.
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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 an eminent role in authenticating hijra identity by the virtue of its corporeal visibility and ritualistic connotations. Castration, the core treatment in gender-affirmation or sex reassignment surgery, happens to be the crucially inevitable procedure in nirvana process. Hijra life narratives document their innate desire and anxiety for nirvana, preparations for sex reassignment surgery with community support, painful and brutal experience of surviving castration surgery, postoperative care and rituals within the hijra community, and ultimate pleasure of attaining nirvana. This paper employs Judith Butler’s theories on gender performativity, and the interconnectedness between biological sex and social gender to investigate the lived experiences of hijras for unearthing the significance of nirvana. The study concludes that nirvana becomes an agency for resisting oppression and stigma for the hijra transwomen. It further establishes how nirvana authenticates their (trans)womanhood, while also bestowing them with the power to bless others with fertility.
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Hamidi, Nurkholis, Indradi Wijatmiko, Sugiarto, Fadly Usman, and Teguh Utomo. "IMPLEMENTASI TEKNOLOGI GREEN FODDER SEBAGAI SUMBER PAKAN HIJAUAN YANG BERKELANJUTAN DI DESA ARJOSARI, KECAMATAN KALIPARE, KAB. MALANG." TEKAD : Teknik Mengabdi 3, no. 1 (2024): 54–60. http://dx.doi.org/10.21776/ub.tekad.2024.03.1.10.
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Program yang dirancang untuk menghadirkan solusi bagi masyarakat Desa Arjosari, adalah penerapan teknology hidroponik green fodder. Hidroponik green fodder merupakan salah satu bentuk teknologi yang bisa digunakan untuk penyediaan hijauan pakan melalui penanaman pakan hijauan dengan cara sistem hidroponik. Hidroponik adalah sistem bercocok tanam menggunakan media cair dan nutrisi-nutrisi yang diperlukan untuk pertumbuhan tanaman. Keuntungan bercocok tanam dengan hidroponik yakni tanaman tidak merusak tanah, tidak membutuhkan tempat yang luas, tanpa pestisida atau obat hama yang merusak tanah, mempercepat pertumbuhan dan menjaga kualitas tanaman. Penerapan program teknologi green fodder memerlukan proses dan modifikasi untuk mengadaptasikan teknologi yang disesuaikan dengan karakteristik agroekosistem, kondisi sosial, dan ekonomi masyarakat lokal. Penerapan teknology green fodder secara sistematis yang meliputi, pembuatan prototipe green house sebagai tempat pelatihan dan percontohan bagi masyarakat, pemberian tambahan wawasan kepada peternak dan petani tentang manfaat pakan hijuan hasil teknologi hidroponik green fodder, dan praktek pembuatan pakan hijaun dengan teknologi green fodder.
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Saria, Vaibhav. "Begging for change: Hijras, law and nationalism." Contributions to Indian Sociology 53, no. 1 (2019): 133–57. http://dx.doi.org/10.1177/0069966718813588.
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This article begins by examining multiple drafts of a parliamentary legislation that aims to provide rights and reservations to transgender persons in India, so as to trace the ways in which hijras have been absorbed into the discourse of nationalism. The most current draft of this bill, ‘The Transgender Persons (Protection of Rights) Bill of 2016’ shows that despite claims to protect transgender citizens, the state uses the discourse of nationalism to justify the increased governmentalisation of hijra bodies and lives. I bring attention to the state’s insistence on the distance between homosexuals and hijras and the active endorsement of Sexual Reassignment Surgery to argue that the legislations are consolidating heterosexuality rather than making space for queer citizens. The project of heterosexualisation marks the disjuncture between colonial and contemporary ambitions of policing hijras, which have remained remarkably consistent and centred around their economic activity of begging. Based on ethnographic research conducted in rural Odisha, I question the glossing of hijras’ practice of seeking alms or challa as begging, to show how limits of nationalism are drawn and render hijra forms of being as incommensurable with the state.
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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 experiences, perceptions, and unmet needs are rarely evaluated. Methods: Qualitative approach was used to explore the “lived experience” of 4 individuals who are part of the “hijra” community in Kolkata. These individuals were born with ambiguous primary sex characteristics. In-depth interview was conducted with these participants with subsequent transcription. Interpretative phenomenological analysis (IPA) was used for analysis. Results: A total of 2 superordinate themes (identity issues, relationship issues) and 6 subordinate themes emerged from the analysis (identification with feminine gender, perceptions regarding caregivers, perception regarding siblings, perception regarding childhood peer groups, identification with the hijra community, societal rejection). The findings have been discussed in terms of identity process, social and cultural construal of hijras in this part of the world. Conclusion: In India, the transgenders (hijra community) represent a unique subculture besides the heterosexual groups. Understanding their relationships, sexuality and societal interactions are vital for their psychosocial well-being and related interventions. This study adds to the shared understanding of their marginalization and lived experiences, in their own voices.
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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 awareness to improve mental health awareness and eliminate stigma and prejudice. This article stands for the impact of COVID-19 on the Hijra or transgender community in Bangladesh.
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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 Uma Rao, Dattani delves into the complex interplay between power, class, and gender. Uma, the voice of humanity and reason in the play, empathizes with the hijras and challenges oppressive societal norms. However, the powerful minister, representing the elite, uses his influence to hide the truth about a hijra's murder. It reflects the broader systemic oppression faced by marginalized communities. Dattani’s work thus not only critiques the societal oppression of transgenders but advocates for compassion and understanding as pathways to meaningful change.
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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, this paper attempts to identify the effectiveness of the existing laws and policies to address the problem faced by hijras and thus find out the gaps. The author shows that leaving them far away from the mainstream society due to lack of implementation of existing laws, policies and lack of cordial attitude of the family as well as because of lacking in knowledge of hijras regarding the laws and policies. Mixed methods and snowball techniques have been applied to this study to collect and analyze the data. To this end, the author has stipulated some recommendations to sort out the problems and challenges. Social Science Review, Vol. 38(1), June 2021 Page 249-276
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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 their everyday interaction within their communities. The data was elicited through interviews and observations of the target communities. The results show that their unique discursive practices, in many ways different from cis genders are characteristics of their hijra world. They prefer to use highly contextual masculine and feminine pronouns as gender is not a fixed category for hijras and they assume masculine and feminine characters according to the masculine or feminine roles assigned to them in their groups.
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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 Hindu nationalism and locates it as indicative of Hindutva’s expansion to its erstwhile ‘elsewheres’: areas outside its traditional strongholds such as eastern India and communities such as hijras who are known for their mixed religious practices and have been historically stigmatised by Hindu society. However, the article also analyses the case to show how hijras and related communities evidence contingently wavering political alliances and complex dynamics of intra-community power and resistance that remain irreducible to typical equations of Hindu right-wing politics. Queer/trans Hindutva might become disrupted by its potential constituents themselves, showing how Hindutva’s ‘elsewheres’ trouble its assimilationist capacities.
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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 the quality of worship, increased knowledge, and the formation of positive relationships. Within the theoretical framework of symbolic interactionism, this study looks at how group members create meaning through virtual social interaction. The conclusion of this study provides insight into the potential and challenges of the Virtual Hijra Movement in the context of the social and spiritual development of modern society.
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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 parental and societal neglect, rejection and discrimination, which in turn push them to establish an independent existence under hijra community. Within the community, the establishment and nurturing of the familial bond between the guruma, who serves as the head of the family, and the chela, who assumes the role of the disciple, is facilitated through a shared sense of affinity and unwavering loyalty. Furthermore, a significant correlation exists between hijra families and their economic system. The chela hijras, who have experienced separation from their biological families, seek shelter under the care of a guruma. Consequently, they endure processes of social and economic adaptation. However, they also experience economic exploitation from the guruma. This study applies a combination of primary and secondary sources of data, and Case Studies, In-depth Interviews and Key Informant Interviews (KIIs) have been used to collect firsthand data. The research findings shed light on the process through which hijras are integrated into the community, as well as the various forms and degrees of economic exploitation they encounter. Thus, this article contributes to the existing body of literature on the issues of third gender and the vulnerabilities they face and what measures should be taken for their inclusive development.
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Rubiyanah, Rubiyanah. "Sejarah Peranan Perempuan dalam Hijrah Rasulullah SAW pada 622 M." Buletin Al-Turas 16, no. 3 (2018): 285–304. http://dx.doi.org/10.15408/bat.v16i3.4287.
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This article discusses the period of Rasulullah saw hijriah which is an important moment in the history of Islam. The word hijriah means physically move to another place. Rasulullah saw and his companions moved from Mekkah to Yastrib which in 622 became Madinah. After the decease of Rasulullah, the context of hijrah changed; first, leaving a place full of kafir to a place full of Muslim, like the hijrah of Rasulullah saw from MEkkah to Madinah. Second, leaving bad behavior and sins to virtue Allah commands as explained in al-Qur'an; He said; " I will leave home for the sake of my LOrd" (Q.S 29;26). History notes the success of Rasulullah and his companions' hijrah was the result of good cooperation between generations; older generation (Ali ibn Abu Thali), and women (Asma binti Abu Bakar, Ummu Ma'nan, Shafiyah binti Abul Muthalib, etc.)
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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) assessed were categorized as binary. Associations between sociodemographic characteristics and the six human rights violations were tested using univariate and multivariate logistic regression. Results Human right violations including economic, educational, political, employment, health and social/civil right violations were reported in 73.3%, 59.3%, 58.5%, 46.4%, 42.7%, and 34.4% of the participants, respectively. Economic rights violations were associated with bisexuality (Adjusted odds ratios [AOR] 3.60, 95%CI: 1.57, 8.26) and not living with family (AOR 2.71, 95%CI: 1.21, 6.09), while Hijras who earned more than 10,000 Bangladesh Taka experienced higher odds of educational (AOR 2.77, 95%CI: 1.06, 7.19) and political rights violations (AOR 4.30, 95%CI: 1.06, 7.44). Living in Dhaka city was associated with a reduced odds for economic and political rights violation while experiencing violations of one human right could lead to violation of another in the Hijra community. Conclusion Human rights violations were common in Bangladesh Hijras, particularly the Bisexual Hijras. Media and educational awareness campaigns are needed to address the underlying roots of a violation. Programs focused on the families, young people and high-income earners of this community are needed in Bangladesh.
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Joseph, Jince, and N. Gayathri. "Tracing Hijra Ethnicity in Indian Transgender Autobiographies: Revisiting the Erased Hijra Legacy through Trans Self-memory." World Journal of English Language 14, no. 1 (2023): 440. http://dx.doi.org/10.5430/wjel.v14n1p440.
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Transgender people in India are categorized under various regional and culturally bound terms. Hijras is one such transgender category indigenous to the religious and cultural history of the land. They are considered ethnic clans because of their self-identification with Hijra legacy. This article critically explicates Indian transgender autobiographies as narrative accounts of the collective experiences of transgender communities, transgressing the borders of self-memory to collective memory and consciousness. Transgenders experiencing trauma from victimization are bereft of agency and autonomy to assert their epistemic value in the discursive process. Heteronormative narrative discourses subvert transgender subjectivity, perpetuating normative modalities that result in epistemic amnesia regarding transgender concerns. Individual transgender autobiographical narratives become the assertion of epistemic agency rooted in trans subjectivity, representing the collective legacy of the hijra clan. Hijra autobiographies are the panacea for the collective amnesia of normative society that obliterates the hijra cultural legacy. The authorial narrative diegesis evidences the replication of customs and rituals of the hijra heritage in modern milieu.
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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. Methodology: In this framework, the theoretical basis of the study relies on Minority Stress Theory (Frost & Meyer, 2023) and Discourse Analysis (van Dijk, 2015). The analysis is based on autobiographical texts-the Truth About Me by Revathi-and supplemented with secondary data from empirical and psychological studies. Discourse Analysis examines hijra experiences in reference to language, culture, and policy, while Minority Stress Theory explains the psychological effects of social exclusion. Findings: Studies show that hijras face ongoing stress from systemic oppression, leading to complex trauma and post-traumatic stress disorder. Even the cultural stigma and insensitive mental health systems that have disregarded their issues have further disallowed their sufferings from being true; added to that is the myth of hijra resilience that can practically silence their very pain when they relate their stories. Such conditions thereby lead to under diagnosis and lesser care. Conclusion: Accordingly, the hijras have a different trauma owing to their cultural erasure, exclusion, and unavailability of healthcare. Inclusive and culturally informed mental healthcare is recommended to support well-being and to restore their dignity and rights.
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Singh, Amit Kumar. "From Colonial Castaways to Current Tribulation: Tragedy of Indian Hijra." Unisia 40, no. 2 (2022): 297–314. http://dx.doi.org/10.20885/unisia.vol40.iss2.art3.
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This article analyses the current human rights situation of hijras (eunuchs) in India against the background of Criminal Tribes Act (CTA) in 1871. This article argues that British colonial construct/imposition of masculinity on Indian hijras by classifying them as ‘criminal tribes’ have adversely impacted their lives not only in British India, but also in Contemporary India. To support main argument, article also contextualizes gender theories in the light of hijra’s bodies.
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Anuar, Nur Ain Nasuha, and Moussa Pourya Asl. "Gender and Sexual Identity in Arundhati Roy’s The Ministry of Utmost Happiness: A Cixousian Analysis of Hijra’s Resistance and Remaking of the Self." Pertanika Journal of Social Sciences and Humanities 29, no. 4 (2021): 2335–52. http://dx.doi.org/10.47836/pjssh.29.4.13.
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Hijra is a distinctive South Asia known for their gender and sexual difference and associated with their transgender and intersex identities. Otherwise known as transwomen, they are traditionally subjected to prejudices and embedded within narratives of exclusion, discrimination, and the subculture. As a result, Hijras are typically perceived as isolated, abject, and passive victims who remain social and economic peripheries. Concerning the stereotypical image of hijras, this study explores Arundhati Roy’s The Ministry of Utmost Happinessecriture féminine, this study examines characters’ contestations and alterations of existing definitions of sex and gender. This framework allows for a manifestation of gender flexibility and feminine writing as a tool for self-emancipation. Both protagonists Anjum and Tilo, illustrate that hijras are not predetermined but are formulated in a complex process of a conscious rewriting of the self. While the former character resists heteropatriarchal normativity through her conscious alterations of the phallogocentric structure of her Urdu language, the latter defies societal conventions of family and marriage with unorthodox views and actions that are materialized in the writing of her story.
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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 architecture leading to their transformation into, and stigmatisation as, hijras, investigating the spatial implications of their stigma in the organisation of household spaces based on hijra notions of publicness-privateness, spatial sequencing/order, layering, and hierarchy. The formal articulation of homes and their integration into the larger urban scale signifies a distinctive counter-spatial culture within this marginalised community, which acts to counter prevailing ideas of stability, ownership, and family within the concept of home. This counter-culture, as the paper unveils, makes the hijra home dynamics a process of socio-spatial transaction where gender identities manifest and are subverted/shaped by the domestic space. The findings of the paper enrich our understanding of the diverse spatial ways social discriminations are interwoven into the ordinary fabric of contemporary urban living in the tropical city of Khulna.
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Mount, Liz. "“I Am Not a Hijra”: Class, Respectability, and the Emergence of the “New” Transgender Woman in India." Gender & Society 34, no. 4 (2020): 620–47. http://dx.doi.org/10.1177/0891243220932275.
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This article examines the mutual imbrication of gender and class that shapes how some transgender women seek incorporation into social hierarchies in postcolonial India. Existing literature demonstrates an association between transgender and middle-class-status in the global South. Through an 18-month ethnographic study in Bangalore from 2009 through 2016 with transgender women, NGO (nongovernmental organization) workers and activists, as well as textual analyses of media representations, I draw on “new woman” archetypes to argue that the discourses of empowerment and respectability that impacted middle-class cisgender women in late colonial, postcolonial and liberalized India also impact how trans women narrate their struggles and newfound opportunities. Trans woman identities are often juxtaposed to the identities of hijras, a recognized (yet socially marginal) group of working-class male-assigned gender-nonconforming people. Instead of challenging stereotypes of gender nonconformity most evident in the marginalization of hijras, some transgender women are at pains to highlight their difference from hijras. These trans women are from working-class backgrounds. It is partly their similarities in class location that propel trans women’s efforts to distinguish themselves from hijras. They employ the figure of the disreputable hijra to contain negative stereotypes associated with gender nonconformity, thus positioning their identities in proximity with middle-class respectable womanhood.
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Saria, Vaibhav, João Victtor Varjão Varjão, and Murilo Souza Arruda. "Ela te picou: o sexo entre hijras e homens na Índia rural." Ponto Urbe 32, no. 2 (2024): e229240. https://doi.org/10.11606/issn.1981-3341.pontourbe.2024.229240.
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Este artigo estuda o desejo dos homens em ser penetrados por hijras, pessoas geralmente referenciadas como o “terceiro gênero” da Índia ou traduzidas como mulheres trans. Ao estudar esse desejo específico, não apenas mostro como a sexualidade sempre ultrapassou as regras prescritas, culturais ou não, mas também como os significados se vinculam a corpos, atos, desejos e sexualidade. Em outras palavras, a relação citacional entre corpos, sexualidade e gênero não só pode ser performada, mas também transfigurada em função de desejos e relações. As hijras têm sido estudadas intensivamente na saúde pública nos últimos vinte anos como uma população de alto risco para o HIV. Ao mesmo tempo, um corpo impressionante de estudos emergindo da antropologia mostrou como o binarismo hetero/homo é insuficiente para entender como a sexualidade é vivida no sul da Ásia. Com base em pesquisa etnográfica realizada regularmente entre 2008 e 2018 nos distritos rurais de Orissa, um estado no leste da Índia, entre trabalhadoras do sexo hijra, estudo os encontros sexuais entre hijras e seus clientes. Faço isso para argumentar contra uma compreensão empobrecida da sexualidade culturalmente determinada. Em outras palavras, embora as hijras e os homens estivessem mais do que cientes dos significados que a penetração implicava, seus desejos iam além de seguir regras preestabelecidas.
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Aini, Nur Lathifah, and Ach Nurholis Majid. "The Phenomenon of Shift (Hijrah) in Pesantren Colleges (A Social and Political Study)." At-Turats 18, no. 1 (2024): 33–42. https://doi.org/10.24260/at-turats.v18i1.2788.
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How Hijrah is intensified as a contemporary fashion trend, but this is very contrary to its meaning in terms of religion. Automatically, the impact caused leads to hijrah limited to life style, not to actual practice.Therefore, pesantren colleges are present as a breakthrough educational institution that takes a role to restore the essential meaning of hijrah. The study in this article focuses on how this shift (hijrah) occurs in pesantren colleges and how identity politics is carried out there. Using qualitative approaches and case study types researchers, data collected by interviews, observations and documentation. After the data is collected, researchers then analyze the data interactively. Checking the validity of data is done by triangulation of sources and techniques. This research result show the fact that the phenomenon of hijrah displayed in pesantren colleges purely comes from the students by being described into three classifications, namely: 1) Hijrah in the nuances of pesantren colleges; 2) Hijrahh narrative as a reference for action; and 3) Actualization of the meaning of hijrah among students.Ketika Hijrah digencarkan beririsan dengan tren fashion saat ini, yang terjadi hal ini sangat bertolak belakang dengan maknanya dari segi agama. Secara otomatis, dampak yang ditimbulkan mengarah pada hijrah sebatas gaya hidup, bukan pada praktik yang sesungguhnya. Kaitan dengan ini, pesantren bisa hadir sebagai lembaga pendidikan yang mengambil peranan untuk mengembalikan makna esensial dari hijrah. Kajian dalam artikel ini berfokus pada bagaimana pergeseran (hijrah) ini terjadi di pesantren dan bagaimana politik identitas dan bagaimana politik identitas dapat disemai di sana. Dengan menggunakan pendekatan kualitatif dan jenis penelitian studi kasus, dengan data yang dikumpulkan melalui wawancara, observasi dan dokumentasi. Setelah data terkumpul, peneliti kemudian menganalisis data secara interaktif. Pengecekan keabsahan data dilakukan dengan cara triangulasi baik sumber maupun teknik. Berdasarkan hasil penelitian diperoleh fakta bahwa fenomena hijrah yang ditampilkan di pesantren yang murni berasal dari para santri, bisa diklasifikasikan ke dalam tiga bentuk, yaitu: 1) Hijrah dalam nuansa pesantren; 2) Narasi hijrah sebagai acuan untuk bertindak; dan 3) Aktualisasi makna hijrah di kalangan santri.
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Dr., J. Chalapathi Rao. "Historical and Comprehend Social Discrimination against Transgender." International Journal Of Indian Science and Research 2, no. 3 (2023): 42–50. https://doi.org/10.5281/zenodo.7783799.
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There are third gender people in the binary gender world known as transgender. The term transgender can refer to a range of people including transsexual people, transvestites, cross-dressers. But most transgender people have an aversion the term transsexual because which emphasizes sex. This binary sexual worldview is understood in India where subgroups exist such as hijras, described as <em>tritika laingik</em> (third sex). Some of the Buddhist and Jain chronicles of ancient India describe numerous male non-heteronormative genders such as <em>napunsaka</em>, <em>kliba</em>, <em>pandak</em>a and <em>ardhanareeshwara</em>. The hijra construct in India, better known in classical circles as <em>tritika laingik</em>. Hijras are transgender person and cross-dressers who are part of Indian ethno cultural clans called gharanas. In short, such male persons wish they could become biological females. In India, such men form highly visible communities called hijra gharanas. There is drastic increase of hijra gharanas population over the several years in the society. Many health experts believe that being transgender is not the result of any one single thing. They consider that it is result of a complex mixture of biology, psychology and environmental factors which is not the same for all transgender people. The people externally communicate their gender identity to others through behaviour, clothing, haircut, voice and emphasizing of change their bodies’ characteristics. Transgender individuals face injustice and discrimination in every aspect of their lives for example at schools, in workplaces, in doctors’ offices and emergency rooms, in public places like grocery stores, restaurants and hotels. They think to commit suicide by negative social encounters like abuse, violence and social isolation. In this connection an attempt is made in the present paper to throw some light on perceived discrimination against transgender individuals at both public and private places.
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Prayogi, Eric, Taufan Purwo Kusumaning Daru, and Suhardi Suhardi. "Produksi Hijauan Pakan di Perkebunan Kelapa Sawit Kecamatan Muara Wis Kabupaten Kutai Kartanegara." Jurnal Peternakan Lingkungan Tropis 6, no. 1 (2023): 1. http://dx.doi.org/10.30872/jpltrop.v6i1.9538.
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Komoditas kelapa sawit di Indonesia telah menjadi tanaman primadona dan memiliki prospek masa depan yang sangat cerah. Dalam penelitian ini akan dikaji mengenai produksi hijuan, identifikasi hijauan, dan kapasitas tampung antar tanaman sawit sebagai hijauan pakan ternak dari umur tanaman kelapa sawit yang berbeda. Penelitian ini menggunakan metode eksploratif yaitu mengamati vegetasi di lahan perkebunan sawit. Produksi hijauan antara tanaman di perkebunan kelapa sawit menghasilkan berat segar pada umur 5 tahun sebesar 9.976,16 Kg ha-1, dan berat kering sebesar 1.326,16 Kg ha-1, pada umur 10 tahun berat segar sebesar 5.326,16 Kg ha-1, dan berat kering sebesar 726,16 Kg ha-1. Hal ini digambarkan oleh produksi hijauan yang tumbuh di bawah tanaman kelapa sawit antara lain Borreria latifolia, Paspalum conjugatum, Ottochloa nodosa, Macuna bracteate, Cyperus rotundus, dan Panicum sarmentosum yang dapat tumbuh dilahan perkebunan sawit. Berdasarkan produksi hijauan tersebut, dapat menampung 1,11 ST ha-1 pada tanaman umur 5 tahun, dan menurun menjadi 0,75 ST ha-1. pada tanaman umur 10 tahun.
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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. Much before the historic Supreme Court Verdict of 2014, Hijras were accepted as the third gender in India. While Hijras have mythological, religious, and cultural moorings, it is their search for social and political acceptance that this paper aims to study. Borrowing from mythology, the Tamil transgender community, Aravani, has attempted to carve out its own space within the LGBTQ spectrum. This paper examines the role of the Aravani movement in forging a sexual identity for transgender people and its impact and influence on promoting the rights of transgender people. Autobiographical records from the community and secondary sources with cultural, religious, and mythological references along with articles highlighting social and political developments were studied to map the journey towards a sexual identity. The primary texts used in this study are Our Lives Our Words and The Truth About Me.
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Hambakodu, Marselinus, and Junaedin Wadu. "IDENTIFIKASI HIJAUAN MAKANAN TERNAK DI LAHAN PERSAWAHAN KECAMATAN PANDAWAI KABUPATEN SUMBA TIMUR." Pastura 11, no. 2 (2022): 86. http://dx.doi.org/10.24843/pastura.2022.v11.i02.p03.
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Hijuan pada areal persawahan perlu didata dan dikelola karena merupakan sumber pakan yang murahdan mudah diperoleh untuk dikonsumsi ternak. Masalah penelitian pada areal persawahan belum adanyainformasi data jenis tanaman yang menjadi hijauan makanan ternak ruminansia. Penelitian ini bertujuanuntuk mengidentifikasi hijauan yang ada di lahan persawahan Kecamatan Pandawai Kabupaten Sumba Timur.Penelitian menggunakan metode survei, pegamatan, dan pengukuran langsung di lapangan. Identifikasi hijauan menggunakan lembar identifikasi jenis dengan mencocokkan tunbuhan dan aplikasi PlanNet. Hasil penelitian menunjukkan bahwa areal lahan persawahan Kecamatan Pandawai Kabupaten Sumba Timur memiliki 10 spesies rumput yakni Leersia hexandra, Cyperus sphalelatus, Leptochioa filiformis, Imperata cylindrica, Echinochios colona, Eragrotis unioloides, Cyperus iria L., Setaria palide, Panicum repens, dan Eragrotis spp. Leguminosa terdiri dari 7 spesies yakni Pueraria phaseoloides, Siratro, Sesbania bispinosa, Chamaecrista mimosoides (L)., Nila, Desmodium desv., dan Desmodium sp. Rumba terdiri dari 5 spesies yakni Ludwigia otctovalvis, Stylosanthes, Phyliantus minuri, Mikania micranta dan Euphorbia hirta. Jenis hijauan yang mendominasi areal persawahan adalah jenis rumput 71,24%, diikuti leguminosa 17,79%, dan rumba 10,97%. Spesies rumput yang paling dominan adalah Leersia hexandra.
 Kata kunci: hijauan, komposisi botani, lahan persawahan
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A.T., Permana, M. A. Setiana, and I. I. Arbi. "KERAGAMAN HIJAUAN PAKAN DI KUNAK (KAWASAN USAHA PETERNAKAN) SAPI PERAH BOGOR." Pastura 6, no. 2 (2019): 74. http://dx.doi.org/10.24843/pastura.2017.v06.i02.p07.
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Hijauan pakan mempunyai peranan penting dalam keberhasilan usaha sistem peternakan sapi perah. Peternak di KUNAK Bogor memenuhi kebutuhan hijauan pakannya dari hijauan pakan yang dibudidayakan maupun dari hijauan pakan liar yang diambil dari sekitarnya. Sehubungan dengan kualitas hijauan pakan salah satunya ditentukan oleh jenis tanamannya, pemilihan jenis hijauan pakan sangatlah penting. Penelitian ini bertujuan untuk melihat keragaman hijauan pakan yang ada di KUNAK dan beberapa kualitas hijauan pakan berupa protein kasar (PK )dan serat kasar (SK). Penelitian dilakukan melalui survey lapangan dan pengambilan sampel hijauan pakan untuk dilakukan identifikasi dan dianalisa PK dan SK-nya. Komposisi botani tiga terbanyak di KUNAK 1 adalah rumput Ottochloa nodosa, Brachiariaruziziensis, dan Pennisetum purpureum, sedangkan komposisi botani di KUNAK 2 adalah Pennisetum purpeureum Schum, Ottochloa nodosa dan Euleusine indica . Sedangkan hasil analisa PK dan SK pada Ottochloa nodosa (PK : 9,1%; SK : 28 %), Brachiaria ruziziensis (PK: 7,4%; SK: 25,4%), dan Pennisetum purpureum (PK: 8,6%; SK: 30,7%).
 Kata kunci: tanaman hijaun pakan, KUNAK, komposisi botani, Pennisetum purpeureum, Ottochloa nodosa
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Lidiyawati, Anna, Riska Faradila, Binti Khopsoh, Nining Haryuni, Lestariningsih Lestariningsih, and Tika Afrilia. "Introduksi Berbagai Hijauan sebagai Sumber Serat Pakan Kelinci di Desa Nglegok Kabupaten Blitar." Jurnal Pengabdian dan Pemberdayaan Nusantara (JPPNu) 3, no. 2 (2021): 98–103. http://dx.doi.org/10.28926/jppnu.v3i2.49.
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Pengabdian kepada masyarakat ini dilakukan di Desa Nglegok Kabupaten Blitar pada 27 Juli 2021 kepada peternak kelinci. Tujuan dari PKM ini adalah untuk meningkatkan pemahaman peternak kelinci tentang keragaman hijauan yang bisa di introduksi sebagai pakan ternak. Metode yang digunakan adalah pendidikan masyarakat melalui penyuluhan yang dengan melihat langsung hijaun berdasarkan anatomi dan morfologi dari hijauan pakan antara lain Asystasia gangentica (bayam-bayaman), Chromolaena odorata dan putri malu (Mimosa pudica). Data didapatkan dari hasil quisioner sebelum dan sesudah penyuluhan yang dianalisa secara deskriptif. Hasil dari pengabdian ini adalah pengetahuan peternak kelinci dengan meningkat sebesar 40% baik terhadap jenis hijauan dari segi nutrisi maupun jumlah yang bisa digunakan dalam ransum. Dengan meningkatnya pengetahuan, diharapkan peternak mengaplikasikan hijauan yang diperkenalkan sebagai alternatif hijauan pakan ternak kelinci.
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Ratnawati, Sarinah, Subhan Effendi, and Ilham Ahmad. "Analisis Pendapatan Usaha Pembibitan Sapi Bali (Studi Kasus Di UPT Pembibitan Ternak Sulawesi Selatan)." Jurnal Ekonomi Bisnis dan Akuntansi 2, no. 1 (2022): 125–34. http://dx.doi.org/10.55606/jebaku.v2i1.1865.
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Tujuan penelitian ini adalah untuk mengetahui pendapatan usaha pembibitan sapi bali dalam satu periode di UPT Pembibitan Ternak dan Hijaun Pakan Ternak Provinsi Sulawesi Selatan. Penelitian ini dilaksanakan pada bulan Januari – April 2021 di UPT Pembibitan Ternak dan Hijaun Pakan Ternak Provinsi Sulawesi Selatan. Populasi dalam penelitian ini adalah semua data pendapatan selama UPT Pembibitan Ternak dan Hijauan Pakan Ternak Provinsi Sulawesi Selatan berdiri. Sampel yang digunakan dalam penelitian ini adalah pendapatan 3 tahun terakhir. Jenis data yang digunakan yaitu data kuantitatif. Data dianalisis menggunakan rumus analisis pendapatan. Hasil penelitian menunjukkan bahwa usaha pembibitan sapi bali di UPT Pembibitan Ternak dan Hijauan Pakan Ternak Provinsi Sulawesi Selatan pada periode 2018-2019 adalah sebesar Rp. 11.553.950. Sedangkan pendapatan pada periode 2019-2020 sebesar Rp. 10.597.617. Dari hasil kelayakan usaha dengan menggunakan metode analisis R/C ratio diperoleh hasil pada periode 2018-2019 yaitu 1,1 dan periode 2019-2020 yaitu 1,1 R/C ratio tersebut menandakan bahwa lebih besar dari satu (1,1>1). Usaha pembibitan sapi bali di UPT Pembibitan Ternak dan Hijauan Pakan Ternak Provinsi Sulawesi Selatan menguntungkan secara ekonomis dan layak diusahakan atau dikembangkan.
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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 Islamic identity. The method used in analyzing the data is Miles and Huberman's interactive model, namely; data reduction, data presentation, drawing conclusions. While the method used in testing the validity of the data is the method of triangulation and triangulation of sources, peer discussions and member check. The results of this study are: 1) Arabicization of the communication of the hijrah Muslim community is a process of assimilation of Arabic in culture and is used as a symbol in identity politics in a global society. 2) The Arabization of this communication does not touch fundamental aspects of Islam at all, but is only a model of communication.
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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 Seven Steps around the Fire unpretentiously strives to disclose the additional efforts and additional changes the Hijras are needed to do in order for them to sustain themselves. Because of those limitations, they are compelled to live a life of insignificance, devoid of the status and acceptance that so-called normal males and girls naturally enjoy. Readers are moved by the play's description of the eunuchs' pitiful living conditions and are left with a deep wish to see injustice and prejudice eradicated from society. The play's tight-knit plots and supportive structure educate everyone about the Hijras' human rights, which are equal to those of other people and include the same fundamental freedoms. It exposes the appalling circumstances of the eunuchs, whose lives have been rendered meaningless by the ruling class (females/males) of society. The eunuchs are forced to live in a virtual world of humanity devoid of equality, cultural space, respect, and acknowledgment because they are given the freedom to impose their own cultural norms on this deprived class. This research paper deals with all these deliberations.
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Setiana Dewi, Oki, Ahmad Khoirul Fata, and Mahfudh Fauzi. "The Middle-Class Muslims’ Responses Toward the Salafi Da’wah: A Study on Hijrah celebrities." Jurnal Ilmu Sosial dan Ilmu Politik 27, no. 3 (2024): 277. http://dx.doi.org/10.22146/jsp.72138.
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This study unravels how Indonesian celebrities who submitted to Salafi Islam (popularly called hijra celebrities) responded to some notable Salafi teachings. Like in many Muslim countries, such as Türkiye, Pakistan, and Egypt, Salafism is increasingly attracting followers from the middle class who then express their Salafism in public visibility, or called “active piety”. The data for this article was collected through in-depth interviews with Salafi preachers (dais) and celebrities who actively participated in the Islamic meetings held or taught by these preachers. This study uses a cultural studies approach, in which Hall's theory of encoding-decoding is used to analyse the active role of hijrah celebrities in receiving messages conveyed by Salafi preachers. This study reveals that the Salafi preachers used the educational approach in their propagation (da’wah) through religious education forums using clear guideline books. Meanwhile, the celebrities’ responses toward this Salafi propagation varied, i.e., dominant hegemony, negotiation, and opposition, with negotiation being the most frequent. In general, the celebrities accepted the Islamic teachings from their Salafi teachers, except for several issues that they considered less relevant to their lives. This study also found the fact that the hijrah celebrities, as recipients of information, did not passively receive information, but they classified, selected, and utilised the information received from the Salafi preachers and adapted it to their needs.
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Jaelani, Achmad, Muhammad Syarif Djaya, Gusti Khairun Ni’mah, and Abd Malik. "EVALUASI KOMPOSISI BOTANIS DAN KANDUNGAN NUTRISI PADA RUMPUT RAWA KALAKAI (Stenochlaena palustris) DAN PURUN TIKUS (Heleocharis dulcis Burm) DI KECAMATAN CERBON KABUPATEN BARITO KUALA." Pastura 9, no. 1 (2019): 7. http://dx.doi.org/10.24843/pastura.2019.v09.i01.p02.
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Penelitian ini bertujuan untuk mengetahui komposisi botanis dan kandungan nutrisi hijauan rawa Kalakai dan purun tikus yang tumbuh di Kecamatan Cerbon Kabupaten Barito Kuala. Penelitian dilaksanakan selama 3 bulan dari Bulan Juli hingga September 2018. Alat yang digunakan berupa kuadran ukuran 1 x 1 meter dan dilakukan pada 6 titik yang berbeda. Komposisi dari masing masing kuadran diklasifikasikan dan dikumpulkan untuk dihitung persentase dan bagian tanaman serta dianalisis kandungan nutrisi dan kandungan anti nutrisinya. Analisis nutrisi yang diukur melalui analisis proksimat dan kandungan tannin. Berdasarkan hasil analisis diperoleh hasil bahwa 2 jenis hijuan rawa kalakai dan purun tikus merupakan tanaman hijauan rawa yang terbanyak di lokasi rawa Kecamatan carbon kabupaten Baritokuala dengan lokasi yang lebih jauh dari sumber air/sungai, sedangkan purun tikus lokasi vegetasinya berada dekat dengan air. Hijauan rawa kalakai memiliki komposisi daun 48%, batang 44% dan akar 8%, sedangkan tanaman purun tikus Daun+batang 88% dan akar 12%. Adapun kandungan nutrisi kalakai adalah kadar air 11,93%, serat kasar 7,36 %, protein kasar 21,97, lemak kasar 2,15% sementara kandungan nutrisi purun tikus adalah kadar air 11,93%, lemak kasar 1,01%, protein kasar 8,67 dan serat kasar 24,48%. Dilihat dari komposisi botani untuk kalakai 48% adalah bagian daun terbanyak bagian dengan kandungan nutrisi serta kandungan tannin 1,31% sehingga sangat potensial digunakan sebagai pakan ternak kambing. Adapun tempat tumbuh hijauan kalakai adalah agak sedikit menjauh dari keberadaan air dibandin purun tikus yang dekat dengan air/sungai.
 Keywords : komposisi botani, kalakai, purun tikus, swamp forage
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Diksha. "Outgrowing the Authentic: Mapping Cultural (Un)Intelligibility through Performance in Me Hijra, Me Laxmi." Criterion: An International Journal in English 16, no. 2 (2025): 276–87. https://doi.org/10.5281/zenodo.15316138.
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The composition of transgender identity through narrating self is a critical feature of transgender autobiographies. The soul trapped in a body attempt to cross over to the other side of the binary gender system. This dream “materialising” into reality is a milestone in the creation of a <em>hijra</em> identity. However, the wrong body discourses facilitate a sanction to the essentialist binary system of gender. With the advent of the sociocultural aspect of gender identity formation, some of the <em>hijras </em>have taken up a more progressive step towards voicing their identity. Mapping a newer self by performing against the set notion of <em>hijra</em> ghettos might create a less intelligible identity, an identity susceptible to abjection. Nonetheless, it widens the “Open Normativities” space to flow and take an intelligible space in the long run. The autobiography, <em>Me Hijra, Me Laxmi</em> (2015) by Laxmi Narayan Tripathi is one of its kind in the literature from wrong body discourses as she is against the essentialism imbued by the clan. How she masquerades hyperbolic femininity subverts the heteronormative notion of gender through the continuous reiteration of performance and reflects the imitative structure of all genders. Hence, this paper aims to explore a historical shift in the formation of transgender identity through performance. Understanding this shift embarks the transgression of a transgender in the truest sense. Furthermore, the paper explores this shift by borrowing the major theoretical underpinning of “cultural intelligibility” from Judith Butler’s work <em>Gender Trouble</em> (1990). This paper will also examine how transgressive performances lead to the formation of “Open Normativities” and create counterpublic discourses.
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Sulistyo, Hanief Eko, and Imam Tatang Mustofa. "Variasi Genotip Lokal Tanaman Centro (Centrosema Pubescens) Sebagai Pakan Ternak." Jurnal Nutrisi Ternak Tropis 4, no. 1 (2021): 32–39. http://dx.doi.org/10.21776/ub.jnt.2021.004.01.4.
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Tujuan penelitian ini untuk memberikan informasi keragaman karakter kuantitatif produksi hijauan pakan ternak pada genotip lokal Centro (Centrosema pubescens) sebagai materi seleksi perbaikan genetik tanaman. Materi yang digunakan adalah biji tanaman Centro yang didapat dari Sragen, Kebumen, Bogor, Probolinggo, Malang 1 dan Malang 2. Metode penelitian menggunakan perlakuan biji tanaman Centro yang kemudian ditanam dalam satu petakan. Parameter yang diukur adalah Panjang batang, jumlah daun dan berat hijaun pada umur 80 hari. Analisis data yang digunakan yaitu nilai ragam yang dibandingkan dengan nilai standar devisiasi sehingga dapat menentukan luas dan sempitnya nilai keragaman. Hasil studi menunjukkan keragaman genotip Malang 1, Probolinggo, Sragen, Bogor dan Kebumen termasuk dalam kategori keragaman luas, sedangkan genotip Malang 2 termasuk dalam keragaman sempit pada karakter hijauan. Kesimpulan dari penelitian ini yaitu genotip pada Centrosema pubescens dapat dijadikan materi seleksi untuk pemuliaan hijauan pakan ternak. Pada karakter jumlah daun dan Panjang batang dapat dilakukan seleksi dari biji tanmaan yang didapat di Kebumen, sedangkan pada Panjang batang dari Bogor.
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Badoni, Kiran. "Experiences of Using Social Media Platforms: A Study of Transgender Individuals in the Urban Region of Ghaziabad, Uttar Pradesh." Journal of Studies in Dynamics and Change (JSDC) 11, no. 3 (2024): 15–30. https://doi.org/10.5281/zenodo.15233885.
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<em>The present paper is an attempt to document the experiences of transgender individuals using social media platforms. While reporting these experiences, the paper also covers their demographic profiles, the roles of social media platforms, and the challenges transgender participants face while using these platforms. A total of 40 participants (20 transwomen and 20 hijras) were selected with the aid of a non-governmental organisation for personal interviews using a semi-structured interview schedule from the urban region of the Ghaziabad district, using purposive and snowball non-probability sampling techniques. The analysis involved descriptive statistics and thematic narrative analysis. Findings show that, out of the 40 transgender participants, 28 participants consisted of 46.43 per cent transwomen and 53.57 per cent hijra participants who fell within the 20–35 age range. Primary livelihood activities included sex work for transwomen and involvement in ‘Badhai toli’ for hijra participants. Participants often used social media platforms such as YouTube, Instagram, WhatsApp, Facebook, and Grindr. These social media platforms played a significant role in providing a platform for the declaration of self-identity, emotional and informational support, entertainment, and social causes. While the study centred around the positive aspects of social media use, it also brings to light the challenges they face in this digital space, such as misgendering, cyberbullying, and harassment. These issues emphasise</em><em> the urgent need for enhanced online safety measures tailored to the specific needs of transgender individuals.</em>
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Ayaz, Mohammad. "The History of Transformation from the Ideology of Pan-Islamism to Formal Leftism in Undivided India." Global International Relations Review VI, no. II (2023): 49–61. http://dx.doi.org/10.31703/girr.2023(vi-ii).06.
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This research paper explores the history of the evolution of formal leftism in undivided India, with special focus on the NWFP (present-day Khyber Pakhtunkhwa) of Pakistan. Communist Party of India (CPI) was the first socialist political party of undivided India, which was originally founded in Soviet Tashkent in 1920 and was activated in undivided India in 1925. The history of the formation of CPI and formal leftism in undivided India tells us about a long process of transformation which underwent a great shift during the politically charged scenario of Khilafat-cum-Hijrat Movement. The early anti-colonial revolutionaries and the reformist leaders upholding Pan-Islamist ideology fused for a common fight against British imperialism in undivided India, which ended int widespread migration (Hijra) into Afghanistan and up and beyond Soviet Tashkent. A military school was founded in Tashkent for the training of Indian Muhajirin, and it was at this juncture that Muhajirin turned into socialist revolutionary, and who later founded formal leftism in India and Pakistan.
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Rizaludin, Ahmad Rifki, and Mohamad Haris Septian Septian. "Produksi Hijauan dan Daya Tampung Pastura di UPTD BPPTDK Margawati Garut Jawa Barat." Jurnal Riset Agribisnis dan Peternakan 9, no. 1 (2024): 1–10. https://doi.org/10.37729/jrap.v9i1.4973.
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Produksi hijauan merupakan hasil produksi bahan pakan baik berupa rumput atau legum yang telah dipanen untuk mencukupi ketersediaan kebutuhan pakan hijauan bagi ternak setiap harinya. kapasitas tampung pastura merupakan jumlah maksimum ternak yang dapat ditampung dalam area lahan pastura tanpa mengurangi sumber daya yang tersedia baik dari tanah maupun tanaman. Tujuan dari Penelitian ini untuk mengetahui produksi hijaun ternak dan daya tampung pastura. Penelitian dilaksanakan pada tanggal 05 Januari hingga 04 Februari 2024 di Unit Pelaksana Teknis Daerah Balai Pengembangan Perbibitan Ternak Domba dan Kambing (UPTD BPPTDK ) Margawati, Garut yang beralamatkan di Jl. Margawati KM.7 Sukanegala Garut Kota, Jawa Barat. Metode yang digunakan yaitu metode sistematik atau pengambilan sempling dengan kuadran yang berukuran 1x1 m2 yang dilemparkan pada lahan penggembalaan secara acak. Sampel yang digunakan sebanyak 50 dari 8 titik lokasi lahan pastura. Hasil yang diperoleh dari kegiatan penelitian ini yaitu terdapat 10 jenis vegestasi hijauan pakan ternak meliputi rumput gajah, rumput Odot, rumput Odot super, rumput BD, rumput Pakchong, rumput Gajah Biogress, sedangkan legumnya berupa kaliandra bunga putih dan bunga merah, gamal, Indigofera, serta daun jati putih, serta memiliki produksi hijauan 5.652 ton/tahun dan memiliki daya tampung pastura pada musim penghujan 3.806 ekor dan 1.903 ekor dimusim kemarau.
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Widiyana, Ratih, Taufan Purwokusumaning Daru, and Apdila Safitri. "Identifikasi Jenis Tanaman Pakan Ternak Kerbau Di Pulau Lanting Kabupaten Kutai Barat." Jurnal Pertanian Terpadu 11, no. 1 (2023): 59–72. http://dx.doi.org/10.36084/jpt..v11i1.474.
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Kerbau merupakan salah satu ternak penyedia kebutuhan daging setelah sapi di Indonesia. Di Pulau Lanting Kecamatan Jempang, Kabupaten Kutai Barat terdapat ternak kerbau yang potensial. Populasi kerbau di Desa Pulau Lanting pada tahun 2022 adalah 166 ekor. Permasalahan utama pengembangan kerbau di Pulau Lanting adalah ketersediaan hijauan pakan. Hal ini berkaitan dengan pasang surutnya perairan di sekitar sungai Mahakam. Ketika pasang kerbau kekurangan hijauan akibat terendam, dan Ketika surut hijuan berlimpah. Penelitian ini bertujuan untuk mengetahui jenis vegetasi tanaman pakan untuk kerbau yang dianalisis berdasarkan indeks nilai penting dan kapasitas tampungnya. Penelitian dilakukan melalui survey di lapangan. Berdasarkan hasil survey diperoleh 33 jenis tanaman yang berhasil diidentifikasi dan dimanfaatkan sebagai pakan ternak dengan total individu berjumlah 1.709 yang dilakukan melalui cuplikan seluas 100 m2 menggunakan kuadran 1 m x 1 m. Vegetasi yang ditemukan berasal dari 16 famili dengan jenis vegetasi tertinggi yaitu famili Poaceae. Nilai indeks penting (INP) tertinggi dengan nilai 26,089% dimiliki oleh tumbuhan sapu manis (Scoparia dulcis). Kapasitas tampung padang penggembalaan di Desa Pulau Lanting sebesar 4,5 ST ha-1 tahun-1 dengan periode istirahat 240 hari dan periode merumput 120 hari. Berdasarkan hasil ini, Pulau Lanting masih bisa menampung ternak kerbau sebanyak 360,5 ST ha-1 tahun-1
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Aini, Syarifah Nur, and Awanis Akalili. "Online da’wah as hijra commodification practice in media by @Indonesiatanpapacaran movement." Informasi 51, no. 1 (2021): 133–68. http://dx.doi.org/10.21831/informasi.v51i1.39218.
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Dakwah discussing Islamic values are not only obtainable through religious lectures, television broadcasts, or certain book category. Dakwah could also be performed by using social media; a medium that is dominated by milennials. Dakwah performed by @indonesiatanpapacaran, is an example for dakwah movement in social media. This account is favored by individuals who pursue “hijrah” (hegira/hijra). Not only introducing the nurture of Islamic values, this account also has its profitable business going. Some religious narrations could function as commodity materials, both online and offline. In the end of the day, the capitalist could gain great benefit by this account’s movement. The objective of this study is to obtain an overview of commodification process performed by @indonesiatanpapacaran. Research method used is content analysis. Data collection was conducted by analyzing all contents posted in @indonesiatanpapacaran Instagram account. Some data including contents, values, and even narrations, are the highlight of the analysis. All contents in marriage principals could be seen as potential contents made use by Indonesia Tanpa Pacaran movement.
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Adawiyah, Robiah Al, and Kamila Adnani. "MAKNA HIJRAH DALAM KONSTRUKSI MEDIA MASSA." Academic Journal of Da'wa and Communication 2, no. 1 (2021): 79–104. http://dx.doi.org/10.22515/ajdc.v1i1.3232.
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This study aims to describe the representation of hijrah in the Q&A program of "Hijrah Berjamaah" episode on Youtube Q&A Metro TV. The background of this study was the rise of religious phenomena, especially the phenomenon of hijrah that occured in society, where many people misused the term hijrah so that there was a shift in the meaning of hijrah itself. The Q&A Metro TV talk show program of "Hijrah Berjamaah"  episode aims to straighten out the meaning of hijrah from various points of view. The researcher chose the show on the episode of Husein Ja'far Al-Hadar as the speaker because besides being a habib, he was also close to young people. This study used a qualitative descriptive method with the representation theory of Stuart Hall. This study was conducted by observing and documenting toward the reruns of the Q&A Metro TV program of "Hijrah Berjamaah" episode on Youtube Q&A Metro TV. The validity of the study data used was the source triangulation technique complemented by the interactive data analysis. The results of this study stated: first, hijrah is a journey from darkness to light or from bad to good. The substance of hijrah is the heart; second, it is not permissible to do hijrah with the aim of trading its hijrah. This is because the hijrah must be solely because of Allah and the standard of hijrah itself is moral; third, the representation of the current hijrah is spiritual hijrah, cultural hijrah, intellectual hijrah, and social hijrah.
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Schlaepfer, Aline. "Review: Hijra aw Tahjir. Zuruf wa Mulabasat Hijrat Yahud al-‘Iraq, by Abbas Shiblak." Contemporary Arab Affairs 10, no. 1 (2017): 138–40. http://dx.doi.org/10.1080/17550912.2016.1229887.
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Royanulloh, Royanulloh, Thiyas Tono Taufiq, and Komari. "Representation of the Meaning of the Expression of Hijrah for Urban Muslim Community through Instagram: A Virtual Ethnographic Study." Journal of Islamic Civilization 4, no. 1 (2022): 68–80. http://dx.doi.org/10.33086/jic.v4i1.2804.
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The representation of the meaning of the expression of hijrah in the space of urban society is not only present in natural daily social life spaces but also in virtual spaces. The meaning of the expression hijrah in this study was traced through the hashtag hijrah (#hijrah). Hijrah is an interesting socio-religious phenomenon observed in urban Muslim communities. Hijrah between them is not just a spiritual phenomenon but has developed into a lifestyle trend. Hijrah has also developed into a social movement that forms a strong group identity. Through the virtual ethnographic method and the social representation theory approach, it was found that the expression of hijrah displayed on Instagram contains many meanings. First, hijrah is a persuasive tool in a business context, building account popularity and spreading religious values. Second, hijrah is a representation of self-existence. Urban communities express their physical and mental religious identity through content with #hijrah. Third, the expression through #hijrah also represents the values of self-change in terms of style of dress, changes in pious behaviour with a high sense of spirituality, positive changes in social behaviour, the realization of a harmonious family, and sensitivity to religious education and religious history. Fourth, #hijrah represents the movement of an Islamic group, especially the Salafi community. Representasi makna ekspresi hijrah dalam ruang masyarakat urban tidak hanya hadir dalam ruang kehidupan sosial nyata sehari-hari, tetapi juga melalui ruang virtual. Makna ekspresi hijrah dalam penelitian ini ditelusuri melalui melalui hashtag hijrah (#hijrah). Hijrah merupakan fenomena sosial keagamaan yang menarik diamati pada masyarakat muslim urban. Hijrah di antara mereka tidak hanya sekedar fenomena spiritual, tetapi telah berkembang menjadi tren gaya hidup. Hijrah pun telah berkembang menjadi gerakan sosial yang membentuk identitas kelompok yang kuat. Melalui metode etnografi virtual dan pendekatan teori representasi sosial, didapatkan bahwa ekspresi hijrah yang ditampilkan melalui instagram mengandung banyak makna. Pertama, hijrah merupakan alat persuasif dalam konteks bisnis, membangun popularitas akun, hingga menyebarkan nilai-nilai keagamaan. Kedua, hijrah merupakan representasi eksistensi diri. Masyarakat urban perkotaan menuangkan identitas diri yang religius, baik secara fisik maupun batin, melalui konten-konten dengan #hijrah. Ketiga, ekspresi melalui #hijrah juga merepresentasikan nilai-nilai perubahan diri dalam hal gaya berpakaian, perubahan perilaku shaleh dengan rasa spiritualitas yang tinggi, perubahan perilaku sosial yang positif, perwujudan keluarga harmonis, serta kepekaan terhadap pendidikan agama dan sejarah agama. Keempat, #hijrah merepresentasikan gerakan suatu kelompok Islam, utamanya komunitas salafi.