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Journal articles on the topic 'Hijras'

Author: Grafiati

Published: 2 June 2025

Last updated: 31 July 2025

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1

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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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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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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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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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 for

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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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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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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 homose

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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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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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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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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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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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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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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 impac

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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

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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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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’ conte

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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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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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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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Kalra, Gurvinder, and Dinesh Bhugra. "Hijras in Bollywood Cinema." International Journal of Transgenderism 16, no. 3 (2015): 160–68. http://dx.doi.org/10.1080/15532739.2015.1080646.

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Nanda, Serena. "The Hijras of India:." Journal of Homosexuality 11, no. 3-4 (1986): 35–54. http://dx.doi.org/10.1300/j082v11n03_03.

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Taparia, Swadha. "Emasculated Bodies of Hijras." Indian Journal of Gender Studies 18, no. 2 (2011): 167–84. http://dx.doi.org/10.1177/097152151101800202.

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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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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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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 autono

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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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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 a

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Ahmad, Umair. "Legalizing Hijras (Transgenders) in Patriarchy: Barriers in Legal Registration of Hijras in Punjab, Pakistan." Pakistan Social Sciences Review 4, no. I (2020): 736–54. http://dx.doi.org/10.35484/pssr.2020(4-i)57.

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Kuehn, Sara. "‘IN ANY CASE WE ARE SUFIS’: THE CREATION OF HIJRA SPIRITUAL IDENTITY IN SOUTH ASIA." Islamology 11, no. 1 (2021): 38. http://dx.doi.org/10.24848/islmlg.11.1.04.

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Providing spiritual ‘safe spaces’, the Sufi shrine-world throughout the Indian Subcontinent is generally open to those who do not identify with conventional gender categories. Ajmer Sharif Shrine (dargāh) in the northern Indian town of Ajmer in Rajasthan is renowned for being particularly ‘inclusive’. It accepts all pilgrims without discrimination, including the so-called ‘third gender’, often referred to as hijras or kinnars, terms that transgress the socially-defined binary gender divide. Marginalized, and often socially stigmatized, these groups are naturally drawn towards liminal spaces su

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Saria, Vaibhav. "The Queer Narrator." GLQ: A Journal of Lesbian and Gay Studies 27, no. 1 (2021): 85–102. http://dx.doi.org/10.1215/10642684-8776876.

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Hijras, India’s “third gender” now often translated as trans figures, have long been defined by their castrated status in colonial and postcolonial discourse, which has aimed at conflating their social and moral positions with their corporeal modification. This article juxtaposes various sets of narrative accounts to explain the theological underpinnings of liberal explanations for accommodating queer sexuality in India. First, the article looks at contemporary Bollywood films in which hijras are often inserted into the plot to bring the villains to justice, sometimes by castrating them. This

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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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Kalra, Gurvinder. "Hijras: the unique transgender culture of India." International Journal of Culture and Mental Health 5, no. 2 (2012): 121–26. http://dx.doi.org/10.1080/17542863.2011.570915.

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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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Mundhe, Deepak K., Saniya S. Qureshi, and Yuvaraj B. Chavan. "An Assessment of High-Risk Sexual Behavior and Associated Factors Among Self-identified Hijras Residing in an Urban Slum of Mumbai, India." Indian Journal of Community Medicine 50, no. 1 (2025): 48–52. https://doi.org/10.4103/ijcm.ijcm_740_23.

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Background: A high proportion of sexual minorities like Hijras/Eunuch engage in sex work and thus become a high-risk population for HIV and sexually transmitted infections (STIs). Hence, we conducted a study with objective to assess prevalence of high-risk behavior among self-identified Hijras/Eunuch and associated factors. Material and Methods: A cross-sectional study was conducted in a field practice area of Tertiary Care Hospital from December 2019 to December 2020. All participants in the age group of 18 to 45 years were interviewed. Univariate and bivariate analysis was done to determine

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Singh, Vinayan, Sukriti Sah, Saloni Kabra, and Shadab Hussain. "A Study of Socio-Legal History of Transgenders in India." Cuestiones de Fisioterapia 54, no. 2 (2025): 4687–97. https://doi.org/10.48047/14ve7m42.

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The community of people known as hijras has existed in India for a long time and is well known tostudents and observers of Indian society. These people are often described in various ways in bothscholarly and popular literature, including eunuchs, transvestites, homosexuals, bisexuals,hermaphrodites, and more. They are also referred to as being intersexed, emasculated, impotent,transgendered, castrated, effeminate, or somehow sexually abnormal or dysfunctional. Within thehijra community, there is a distinction between those who are born with ambiguous genitals andthose who are made such throug

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Hatzfeld, Marc. "Les Hijras ou quelques flottements de l’identité sexuelle." Chimères 92, no. 2 (2017): 73. http://dx.doi.org/10.3917/chime.092.0073.

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Mal, Sibsankar, and Grace Bahalen Mundu. "Hidden Truth about Ethnic Lifestyle of Indian Hijras." Research Journal of Humanities and Social Sciences 9, no. 3 (2018): 621. http://dx.doi.org/10.5958/2321-5828.2018.00104.3.

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Bakshi, Sandeep. "A Comparative Analysis of Hijras and Drag Queens." Journal of Homosexuality 46, no. 3-4 (2004): 211–23. http://dx.doi.org/10.1300/j082v46n03_13.

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Bhojwani, Gunjan, and Gaurav Petkar. "Transgenders in India's Largest States: Liasion Education, Employment, and GDP: An Introspective Economical Study." International Journal of Science, Engineering and Management 9, no. 7 (2022): 22–28. http://dx.doi.org/10.36647/ijsem/09.07.a005.

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The purpose of this study is to find out how gender perspective and different voices play a role in the 21st century. Gender perspective primarily focuses on gender based differences with regard to status and power, and how such differences shape our economic world and interest of men and women. The available literature shows that gender inequality mainly focused on men and women only. The Hijras of India are presumably the most outstanding and crowded third sex type in the cutting-edge world. It was seen from existing literature that Hijras in Indian culture face issue in each field. Present

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Bokhari, Asma, Naseer M. Nizamani, Denis J. Jackson, et al. "HIV risk in Karachi and Lahore, Pakistan: an emerging epidemic in injecting and commercial sex networks." International Journal of STD & AIDS 18, no. 7 (2007): 486–92. http://dx.doi.org/10.1258/095646207781147201.

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The objective of this study was to measure HIV prevalence and risk behaviour in injecting drug users (IDUs), male sex workers (MSWs), Hijras (transgenders), female sex workers (FSWs) and male truckers in Karachi and Lahore, Pakistan. The design was a linked-anonymous cross-sectional study of individuals identified at key venues or through peer referral. Approximately 400 respondents in each group (200 for Hijras) responded to a standardized questionnaire and were tested for HIV antibodies at each site. In Karachi, 23% of IDUs and 4% of MSWs were HIV positive, and HIV-positive individuals were

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Wilkerson, J. Michael, Jayson Michael Rhoton, Dennis Li, et al. "Information, Motivation, and Self-Efficacy Among Men Who Have Sex With Men and Transgender Women in the State of Maharashtra, India." Health Education & Behavior 46, no. 2 (2018): 304–11. http://dx.doi.org/10.1177/1090198118796880.

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Background. India’s National AIDS Control Programme calls for, among other things, targeted behavioral interventions that address determinants contributing to new infections among men who have sex with men (MSM) and hijras (transgender women). Aim. To determine if the information–motivation–behavioral skills model was transferable to an Indian context. Methods. We recruited 442 MSM and 7 hijras into an online cross-sectional study that asked questions about condom use knowledge, motivation, self-efficacy, and sexual behavior. Structural equation modeling was used to test the overall informatio

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Kalra, Gurvinder, and Nilesh Shah. "The Cultural, Psychiatric, and Sexuality Aspects of Hijras in India." International Journal of Transgenderism 14, no. 4 (2013): 171–81. http://dx.doi.org/10.1080/15532739.2013.876378.

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Lewis, William. "Book Review: Neither Man Nor Woman — the Hijras of India." Humanity & Society 14, no. 3 (1990): 318–20. http://dx.doi.org/10.1177/016059769001400314.

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Herdt, Gilbert. ": Neither Man nor Woman: The Hijras of India . Serena Nanda." American Anthropologist 93, no. 1 (1991): 199–200. http://dx.doi.org/10.1525/aa.1991.93.1.02a00420.

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WILLIAMS, WALTER L. "Neither Man Nor Woman: The Hijras of India. SERENA NANDA." American Ethnologist 19, no. 4 (1992): 826–27. http://dx.doi.org/10.1525/ae.1992.19.4.02a00130.

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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

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Mal, Sibsankar. "The hijras of India: A marginal community with paradox sexual identity." Indian Journal of Social Psychiatry 34, no. 1 (2018): 79. http://dx.doi.org/10.4103/ijsp.ijsp_21_17.

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Atluri, Tara. "The prerogative of the brave: Hijras and sexual citizenship after orientalism." Citizenship Studies 16, no. 5-6 (2012): 721–36. http://dx.doi.org/10.1080/13621025.2012.698496.

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