Shemales From India UPD
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The word kothi (or koti) is common across India, similar to the kathoey of Thailand, although kothis are often distinguished from hijras. Kothis are regarded as feminine men or boys who take a feminine role in sex with men, but do not live in the kind of intentional communities that hijras usually live in. Additionally, not all kothis have undergone initiation rites or the body modification steps to become a hijra.[27] Local equivalents include durani (Kolkata), menaka (Cochin),[28] meti (Nepal), and zenana (Pakistan).
Hijra used to be translated in English as "eunuch" or "hermaphrodite",[16] although LGBT historians or human rights activists have sought to include them as being transgender.[29] In a series of meetings convened between October 2013 and January 2014 by the transgender experts committee of India's Ministry of Social Justice and Empowerment, hijra and other trans activists asked that the term "eunuch" be discontinued from usage in government documents, as it is not a term with which the communities identify.
A common misconception of many in Indian society is that hijra are intersex, asexual, and impotent. This is not fully accurate as many hijra are sexually active, in relationships, or may even partake in sex work.[30] In India, some Hijras do not define themselves by specific sexual orientation, but rather by renouncing sexuality altogether. Sexual energy is transformed into sacred powers. However, these notions can come in conflict with the practical, which is that hijras are often employed as prostitutes.[31] Furthermore, in India a feminine male who takes a "receptive" role in sex with a man will often identify as a kothi (or the local equivalent term). While kothis are usually distinguished from hijras as a separate gender identity, they often dress as women and act in a feminine manner in public spaces, even using feminine language to refer to themselves and each other. The usual partners of hijras and kothis are men who consider themselves heterosexual as they are the ones who penetrate.[32] These male partners are often married, and any relationships or sex with "kothis" or hijras are usually kept secret from the community at large. Some hijras may form relationships with men and even marry,[33] although their marriage is not usually recognized by law or religion. Hijras and kothis often have a name for these masculine sexual or romantic partners; for example, panthi in Bangladesh, giriya in Delhi or sridhar in Cochin.[28] A 2015 study found that self identified panthi participants reported their sexual orientation as bisexual but otherwise aligned with male-typical in other study measures. Identification as hijra, kothi and panthi can be distinguished from Western categories, as they go beyond sexual attraction (such as gay, lesbian or bisexual in the West) to also include gender roles/presentation and preference in sexual position.[30]
Anti-hijra laws were enacted; whereas a law outlawing castration, a central part of the hijra community (although not required for community membership), was left intact, though it was rarely enforced. The hijra were included in the Criminal Tribes Act (1871) and labelled a "criminal tribe", now subjected to compulsory registration, strict monitoring, and stigmatization.[43][11] Because of economic costs, which were the main impetus behind British colonialism in India, hijras and other so-called "criminal tribes" were unable to be collectively sequestered from colonial society. British Lieutenant-Governor Edmund Drummond (1814-1895) framed the anti-hijra campaign as a necessary project of "extinguishment" and "extinction." Intense surveillance tactics were enacted over communities with hopes to eradicate hijras permanently.[11]
An Indian study consisting of 68 transgender participants reported that respondents expressed having intense feelings of low self worth, shame, depression and suicidal thoughts, internalizing the negative views the society around them holds. Many hijra experience a lack of a support system, facing rejection from family members or difficulties in terms of maintaining steady relationships with romantic partners. This rejection from society contributes to struggles with mental health as well as trans sex workers feeling obligated to accept the violence and stigmas they are subject to.[55]
In an ethnographic study on the hijra experience in Bangladesh, many hijra recounted childhood experiences of facing abuse and isolation from their peers for presenting as feminine males. Additionally, many hijra reported facing abuse and humiliation from their teachers as well, making school an unfriendly and uncomfortable environment for them. These experiences ultimately resulted in their reluctance to attend school or continue education. This lack of education ends up playing a role in unemployment rates of Hijra. Hijra in Bangladesh also experience sexual harassment and abuse at work, being removed from their jobs when outed as hijra or denied from jobs in general. They face accusations of disturbing the workplace environment.[52]
Being turned away from traditional careers, many hijra have become involved in sex work. However, this has its own problems as Hijras face harassment, forced unprotected sex and assault from clients but many are not able to report it due to fear of harassment from the police as well.[52]
The governments of both India (1994)[64] and Pakistan (2009)[65] have recognized hijras as a "third sex", thus granting them the basic civil rights of every citizen. In India, hijras now have the option to identify as a eunuch ("E") on passports and on certain government documents.[citation needed] They are not, however, fully accommodated; in order to vote, for example, citizens must identify as either male or female. There is also further discrimination from the government. In the 2009 general election, India's election committee denied three hijras candidature unless they identified themselves as either male or female. In 2013, transgender people in Pakistan were given their first opportunity to stand for election.[66] Sanam Fakir, a 32-year-old hijra, ran as an independent candidate for Sukkur, Pakistan's general election in May.[67]
A bill supported by all political parties was tabled in Indian parliament to ensure transgender people get benefits akin reserved communities like SC/STs and is taking steps to see that they get enrollment in schools and jobs in government besides protection from sexual harassment.[70]
In some versions of the Ramayana,[74] when Rama leaves Ayodhya for his 14-year exile, a crowd of his subjects follow him into the forest because of their devotion to him. Soon Rama notices this, and gathers them to tell them not to mourn, and that all the "men and women" of his kingdom should return to their places in Ayodhya. Rama then leaves for 14 years. When he returns to Ayodhya, he finds that the hijras, being neither men nor women, have not moved from the place where he gave his speech. Impressed with their devotion, Rama grants hijras the boon to confer blessings on people during auspicious inaugural occasions like childbirth and weddings. Specifically, hijras will perform and bestow their blessings when a son is born. This boon is the origin of badhai in which hijras sing, dance, and give blessings.[75]
Each year in Tamil Nadu, during April and May, hijras celebrate an eighteen-day religious festival at a temple located in the village Koovagam in the Ulundurpet taluk in Villupuram district. The temple is devoted to the deity Koothandavar, who is identified with Aravan. During the festival, the hijras reenact the wedding of Lord Krishna and Lord Aravan, followed by Aravan's subsequent sacrifice. They then mourn Aravan's death through ritualistic dances and by breaking their bangles. An annual beauty pageant is also held, as well as various health and HIV/AIDS focused seminars. Hijras from all over the country travel to this festival. BBC Three documentary India's Ladyboys as well as the National Geographic Channel television series Taboo depict personal experiences of hijras attending this festival.
There is evidence that Indian hijras identifying as Muslim also incorporate aspects of Hinduism. Still, despite this syncretism, Gayatri Reddy notes that hijra do not practice Islam differently from other Muslims and argues that their syncretism does not make them any less Muslim.[76] Reddy also documents an example of how this syncretism manifests: in Hyderabad, India, a group of Muslim converts were circumcised, something seen as the quintessential marker of male Muslim identity.[77]
Transgender activist A. Revathi became the first hijra to write about transgender issues and gender politics in Tamil. Her works have been translated into more than eight languages and act as primary resources on gender studies in Asia. Her book is part of a research project for more than 100 universities. She is the author of Unarvum Uruvamum (Feeling and Form), the first of its kind in English from a member of the hijra community.[84][85] She acted and directed stage plays on gender and sexuality issues in Tamil and Kannada. The Truth about Me: A Hijra Life Story[86] is part of the syllabus for final year students of The American College in Madurai. 041b061a72