Hijra's and Their Social Life in South Asia

Total Page:16

File Type:pdf, Size:1020Kb

Hijra's and Their Social Life in South Asia Imperial Journal of Interdisciplinary Research (IJIR) Vol-2, Issue-4, 2016 ISSN: 2454-1362, http://www.onlinejournal.in Hijra’s and their social life in South Asia. DelliSwararao Konduru(M COM, M.A (Socio Cultural Anthropology), C G T), Research Officer, N.I.E (I C M R) Abstract :The word "hijra" is an Urdu-Hindustani right to constitutional remedies for the protection of word derived from the Semitic Arabic root hjr in its civil rights by means of writs such as habeas sense of "leaving one's tribe,"and has been corpus. Violation of these rights result in borrowed into Hindi. The Indian usage has punishments as prescribed in the Indian Penal Code traditionally been translated into English as or other special laws, subject to discretion of the "eunuch" or "hermaphrodite," judiciary. The Fundamental Rights are defined as basic human freedoms that every Indian citizen has INTRODUCTION the right to enjoy for a proper and harmonious development of personality. These rights Human rights are rights inherent to all human universally apply to all citizens, irrespective of beings, regardless of gender, nationality, place of race, place of birth, religion, caste or gender. residency, sex, ethnicity, religion, color or and Aliens (persons who are not citizens) are also other categorization. Thus, human rights are non- considered in matters like equality before law. discriminatory, meaning that all human beings are They are enforceable by the courts, subject to entitled to them and cannot be excluded from them. certain restrictions Of course, while all human beings are entitled to human rights, not all human beings experience But till to date we don‘t recognize the transgender them equally throughout the world. Many rights and identity in society. governments and individuals ignore human rights With a unique culture spanning thousands of years and grossly exploit other human beings. in South Asia, Hijra‘s consider themselves neither male nor female. In ancient India, this ―third sex‖ included barren women, impotent men, eunuchs, There are a variety of human rights, including: and hermaphrodites/intersex. Today ―Hijra‖ (also known in different communities as Kinnar, Civil rights (such as the rights to life, Jogtas/Jogappas, Khusras) refers to those born male liberty and security), or intersexed who live and dress like women. Many Political rights (like rights to the biological male Hijra‘s undergo a sacred ritual of protection of the law and equality before castration (―nirvan‖) or sex reassignment surgery. the law), There are upwards of 5 million Indians who Economic rights (including rights to work, identify as Hijra, but statistics vary as the to own property and to receive equal pay), population census only includes ―male‖ or Social rights (like rights to education and ―female‖ categories. consenting marriages), Cultural rights (including the right to Hijra (for translations,) is a term used in South Asia freely participate in their cultural – in particular, in India – to refer to transwomen community), and (male-to-female transsexual or transgender Collective rights (like the right to self- individuals). In other [which?] areas of India, determination). transgender people are also known as Aravani, Aruvani or Jagappa. Fundamental Rights is a charter of rights The word "hijra" is an Urdu-Hindustani word contained in the Constitution of India. It guarantees derived from the Semitic Arabic root hjr in its civil liberties such that all Indians can lead their sense of "leaving one's tribe,"and has been lives in peace and harmony as citizens of India. borrowed into Hindi. The Indian usage has These include individual rights common to most traditionally been translated into English as liberal democracies, such as equality before law, "eunuch" or "hermaphrodite," where "the freedom of speech and expression, and peaceful irregularity of the male genitalia is central to the assembly, freedom to practice religion, and the Imperial Journal of Interdisciplinary Research (IJIR) Page 515 Imperial Journal of Interdisciplinary Research (IJIR) Vol-2, Issue-4, 2016 ISSN: 2454-1362, http://www.onlinejournal.in definition. ―However, in general hijras are born 33293 transgenders are enrolled. In India the with typically male physiology, only a few having literacy rate in transgenders is 56.07 %. with been born with intersex variations. Some Hijras communities recorded back more than 4,000 years. undergo an initiation rite into the hijra community Maximum number of eunuchs found in Uttar called nirwaan, which refers to the removal of the Pradesh state of India with around 5% of the total penis, scrotum and testicles. percentage of state population.Number of them found in Andhra Pradesh, Maharashtra, Gujarat, Method of Study: Bihar, Rajasthan and Delhi are5%, 11.0%, 6.0%, Participation Observation in community and 6.5%, 4.5% and 2.0% of the total percentage of personal interviews with informants and secondary state population respectively.Among several data sources from government of India, election hideous measures that they resort to in order to earn commission, and international organizations money, many of them start working as sex workers websites. which in turn has its own implications. For example, HIV rates are very high among the Hijra Terminology: community. Statistics vary between 50 and 80 %. The Urdu and Hindi word hijra may alternately be In the current scenario steps have been taken to romanized as hijira, hijda, hijada, hijara, hijrah and improve their status.Hijra social movements have is pronounced . This term is generally considered campaigned for recognition as a third sex, and in derogatory in Urdu and the word KhwajaSaraa is 2005, Indian passport application forms were used instead. Another such term is khasuaa or updated with three gender options: M, F, and E (for khusaraa . In Bengali hijra is called hijra, hijla, male, female, and eunuch, respectively) Some hijre, hizra, or hizre. Indian languages such as Sanskrit have three gender options. In November 2009, India agreed to A number of terms across the culturally and list eunuchs and transgender people as ―others‖, linguistically diverse Indian subcontinent represent distinct from males and females, in voting rolls and similar sex or gender categories. While these are voter identity cards.Majority of them belonging to rough synonyms, they may be better understood as the age of 23, 24, 25, 26 years are dying of diseases separate identities due to regional cultural or suicide.Till date no census has been conducted differences. In Odia, a hijra is referred to as hinjida, on the transgender and Hijra community. The hinjda or napunsaka, in Telugu, as napunsakudu, mapping exercise is reportedly the first in the kojja or maada , in Tamil Nadu, Thirunangai world, and indicates that the department‘s (mister woman), Ali, aravanni, aravani, or aruvani, interventions need to be scaled up four to five in Punjabi, khusra and jankha, in Sindhi khadra, in times.The estimated size of MSM and male sex Gujarati, pavaiyaa. worker populations in India (latter presumably includes Hijra‘s/TG communities) is 2,352,133 and In North India, the goddess Bahuchara Mata is 235,213, respectively. worshipped by Pavaiyaa . In South India, the A study conducted in a Mumbai STI clinic reported goddess Renuka is believed to have the power to very high HIV seroprevalence of 68% and high change one's sex. Male devotees in female clothing syphilis prevalence of 57% among Hijra‘s. In are known as Jogappa. They perform similar roles Southern India, a study documented a high HIV to hijra, such as dancing and singing at birth seroprevalence (18.1%) and Syphilis prevalence ceremonies and weddings. (13.6%) among Hijra‘s.In 2008, HIV prevalence was 27.6% amongst hijra sex workers in Larkana. The word kothi (or koti) is common across India, The general prevalence of HIV among the adult similar to the Kathoey of Thailand, although kothis Pakistani population is estimated at 0.1%. are often distinguished from hijras. Kothis are regarded as feminine men or boys who take a DESCRIPTION: 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 HIJRA‘S RELIGION AND undergone initiation rites or the body modification PRACTICE'S, BELIEFS: steps to become a hijra. Local equivalents include Many practice a form of syncretism that draws on durani (Kolkata), menaka (Cochin), meti (Nepal), multiple religions; seeing themselves to be neither and zenana (Pakistan). men nor women, hijras practice rituals for both men and women. STATISTICS: Hijras belong to a special caste. They are usually According to the census of India. Total 4.9 million devotees of the mother goddess Bahuchara Mata, transgenders are enrolled, in that under 0-6 years Lord Shiva, or both. child is 54854, in SC's 78811 transgender, and ST's Imperial Journal of Interdisciplinary Research (IJIR) Page 516 Imperial Journal of Interdisciplinary Research (IJIR) Vol-2, Issue-4, 2016 ISSN: 2454-1362, http://www.onlinejournal.in Ahiravan as their progenitor and call themselves "aravanis." Hijras and BahucharaMata : Bahuchara Mata is a Hindu goddess with two According to shri.Gopi Shankar "Sangam literature unrelated stories both associated with transgender use ' word 'Pedi' to refer to people born with behavior. One story is that she appeared in the Intersex condition, it also refers to antharlinga avatar of a princess who castrated her husband hijras and various Hijra, The Aravan cult in because he would run in the woods and act like a Koovagam village of Tamil Nadu is a folk tradition woman rather than have sex with her. Another of the transwomen, where the members enact the story is that a man tried to rape her, so she cursed legend during an annual three-day festival. "This is him with impotence. When the man begged her completely different from the sakibeki cult of West forgiveness to have the curse removed, she relented Bengal, where transwomen don't have to undergo only after he agreed to run in the woods and act sex change surgery or shave off their facial hair.
Recommended publications
  • Is Male Androphilia a Context-Dependent Cross- Cultural Universal? Raymond B
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by DigitalCommons@University of Nebraska University of Nebraska - Lincoln DigitalCommons@University of Nebraska - Lincoln Anthropology Faculty Publications Anthropology, Department of Winter 1-13-2017 Is Male Androphilia a Context-Dependent Cross- Cultural Universal? Raymond B. Hames University of Nebraska Lincoln, [email protected] Zachary H. Garfield Washington State University, Vancouver, [email protected] Melissa J. Garfield Washington State University, Vancouver, [email protected] Follow this and additional works at: http://digitalcommons.unl.edu/anthropologyfacpub Part of the Family, Life Course, and Society Commons, Gender and Sexuality Commons, Multicultural Psychology Commons, Social and Cultural Anthropology Commons, Social Control, Law, Crime, and Deviance Commons, and the Social Psychology and Interaction Commons Hames, Raymond B.; Garfield, Zachary H.; and Garfield, Melissa J., "Is Male Androphilia a Context-Dependent Cross-Cultural Universal?" (2017). Anthropology Faculty Publications. 132. http://digitalcommons.unl.edu/anthropologyfacpub/132 This Article is brought to you for free and open access by the Anthropology, Department of at DigitalCommons@University of Nebraska - Lincoln. It has been accepted for inclusion in Anthropology Faculty Publications by an authorized administrator of DigitalCommons@University of Nebraska - Lincoln. Published in Archives of Sexual Behavior 46 (2017), pp 63–71. DOI 10.1007/s10508-016-0855-7
    [Show full text]
  • Writing Otherness: Uses of History and Mythology in Constructing Literary Representations of India’S Hijras
    Writing Otherness: Uses of History and Mythology in Constructing Literary Representations of India’s Hijras A thesis submitted to the University of Manchester for the degree of Doctor of Philosophy in the Faculty of Humanities 2018 Sarah E. Newport School of Arts, Languages and Cultures 2 Table of Contents Abstract…………….……………………………………………………………………………………………… 3 Declaration……………………………………………………………………………………………………….. 4 Copyright Statement..………………………………………………………………………………………... 4 Acknowledgements…………………………………………………………………………………………... 5 Introduction: Mapping Identity: Constructing and (Re)Presenting Hijras Across Contexts………………………………………………………………………………………………………….... 7 Chapter One: Hijras in Hindu Mythology and its Retellings……………………………….. 41 1. Hijras in Hindu Mythology and its Interpretations…………….……………….….. 41 2. Hindu Mythology and Hijras in Literary Representations……………….……… 53 3. Conclusion.………………………………………………………………………………...………... 97 Chapter Two: Slavery, Sexuality and Subjectivity: Literary Representations of Social Liminality Through Hijras and Eunuchs………………………………………………..... 99 1. Love, Lust and Lack: Interrogating Masculinity Through Third-Gender Identities in Habibi………………………………………..………………. 113 2. The Break Down of Privilege: Sexual Violence as Reform in The Impressionist….……………...……………………………………………………….……...… 124 3. Meeting the Other: Negotiating Hijra and Cisgender Interactions in Delhi: A Novel……...……………………………………………………..……………………….. 133 4. Conclusion…………………………………………………………………………………………. 139 Chapter Three: Empires of the Mind: The Impact of
    [Show full text]
  • Sanchaar Media Reference Guide – English
    SANCHAAR Media Guide: A Recommended Language Manual For Improved Reporting On Sexual Minorities In India SANCHAAR Media Guide A Recommended Language Manual for Improved Reporting On Sexual Minorities in India SANCHAAR PROJECT 2015 The Humsafar Trust was supported by India HIV/AIDS Alliance, through Pehchan Innovations Fund GFATM Round 9 © The Humsafar Trust : First Edition. Year 2015. Version 1.0. The Humsafar Trust Page 1 SANCHAAR Media Guide: A Recommended Language Manual For Improved Reporting On Sexual Minorities In India FOREWORD The lexicon of same-sex relations in the human is sparsely populated. And that is not only because it was not understood but because it was stigmatised by religion and mainstream heterosexual society. Even today, the term “sodomy” and “catamites” are used in many legal documents and discourses in the USA and these were derived from Biblical texts. The first stirrings of movement on a rational basis to describe same-sex relations started in Europe a little before the region plunged into what are called World War I and World War II. Both were really wars fought by European Nation States and drew in both resources and knowledge from the colonies. Thus Edward Carpenter in England, Magnus Hirschfield in Germany, Havelock Ellis is Austria, all tried their hand at “naming” this phenomenon which was ancient in that they find mention in all human societies across the globe obviously making it a cross=species sexual behaviour. However, as the Upanishads say: “Defining reality or verbalising it – the’Vakas it is called in Sanskrit, took a very long time in secular sciences.
    [Show full text]
  • Diversity for Peace: India's Cultural Spirituality
    Cultural and Religious Studies, January 2017, Vol. 5, No. 1, 1-16 doi: 10.17265/2328-2177/2017.01.001 D DAVID PUBLISHING Diversity for Peace: India’s Cultural Spirituality Indira Y. Junghare University of Minnesota, Minneapolis, USA In this age, the challenges of urbanization, industrialization, globalization, and mechanization have been eroding the stability of communities. Additionally, every existence, including humans, suffers from nature’s calamities and innate evolutionary changes—physically, mentally, and spiritually. India’s cultural tradition, being one of the oldest, has provided diverse worldviews, philosophies, and practices for peaceful-coexistence. Quite often, the multi-faceted tradition has used different methods of syncretism relevant to the socio-cultural conditions of the time. Ideologically correct, “perfect” peace is unattainable. However, it seems necessary to examine the core philosophical principles and practices India used to create unity in diversity, between people of diverse races, genders, and ethnicities. The paper briefly examines the nature of India’s cultural tradition in terms of its spirituality or philosophy of religion and its application to social constructs. Secondarily, the paper suggests consideration of the use of India’s spirituality based on ethics for peaceful living in the context of diversity of life. Keywords: diversity, ethnicity, ethics, peace, connectivity, interdependence, spiritual Introduction The world faces conflicts, violence, and wars in today’s world of globalization and due to diversity of peoples, regarding race, gender, age, class, birth-place, ethnicity, religion, and worldviews. In addition to suffering resulting from conflicts and violence arising from the issues of dominance and subservience, we have to deal with evolutionary changes.
    [Show full text]
  • Need of Third Gender Justice in Indian Society
    IJRESS Volume 2, Issue 12 (December 2012) ISSN: 2249-7382 HISTORICAL BACKGROUND AND LEGAL STATUS OF THIRD GENDER IN INDIAN SOCIETY Preeti Sharma* ABSTRACT The terms third gender and third sex describe individuals who are categorized as neither man or woman as well as the social category present in those societies who recognize three or more genders. To different cultures or individuals, a third gender or six may represent an intermediate state between men and women, a state of being both. The term has been used to describe hizras of India, Bangladesh and Pakistan who have gained legal identity, Fa'afafine of Polynesia, and Sworn virgins of the Balkans, among others, and is also used by many of such groups and individuals to describe themselves like the hizra, the third gender is in many cultures made up of biological males who takes on a feminine gender or sexual role. Disowned by their families in their childhood and ridiculed and abused by everyone as ''hijra'' or third sex, eunuchs earn their livelihood by dancing at the beat of drums and often resort to obscene postures but their pain and agony is not generally noticed and this demand is just a reminder of how helpless and neglected this section of society is. Thousands of welfare schemes have been launched by the government but these are only for men and women and third sex do not figure anywhere and this demand only showed mirror to society. The Constitution gives rights on the basis of citizenship and on the grounds of gender but the gross discrimination on the part of our legislature is evident.
    [Show full text]
  • Polyamory and Holy Union in Metropolitan Community Churches
    Polyamory and Holy Union In Metropolitan Community Churches Frances Luella Mayes May 5, 2003 Ecumenical Theological Seminary Submitted in partial fulfillment of the requirements for the Doctor of Ministry Degree. Approved: Date: 5 May 2003 ___________________________________________ __________ The Rev. Dr. David Swink, D.Min., Committee Chair ___________________________________________ __________ Dr. Virginia Ramey Mollenkott, Phd., Content Specialist ___________________________________________ __________ Dr. Anneliese Sinnott, Phd., O.P., Faculty Reader ___________________________________________ __________ The Rev. Paul Jaramogi, D.Min., Peer Reader Rev. Frances Mayes, MCC Holy Union All rights reserved. Frances L. Mayes, 2003 ii Rev. Frances Mayes, MCC Holy Union Abstract Metropolitan Community Churches have performed Holy Union commitment ceremonies for same-sex couples since 1969. An ongoing internal dialogue concerns whether to expand the definition to include families with more than two adult partners. This paper summarizes historical definitions of marriage and family, development of sexual theology, and current descriptions of contemporary families of varying compositions. Fourteen interviews were conducted to elicit the stories of non- monogamous MCC families. Portions of the interviews are presented as input into the discussion. iii Rev. Frances Mayes, MCC Holy Union Acknowledgements The author would like to acknowledge the help and support given to her by the dissertation committee: Chairman Rev. Dr. David Swink, Content Specialist Dr. Virginia Ramey Mollenkott, Reader Dr. Anneliese Sinnot, OP, and Peer Reader Rev. Paul Jaramogi, who nurtured this paper’s evolution. Thanks also to the Emmaus Colleague Group who patiently stood with me as my theology and practice changed and developed, and who gestated with me the four mini- project papers that preceded the dissertation.
    [Show full text]
  • The Legal, Colonial, and Religious Contexts of Gay and Lesbian Mental Health in India Tanushree Mohan Submitted in Partial Fulfi
    The Legal, Colonial, and Religious Contexts of Gay and Lesbian Mental Health in India Tanushree Mohan Submitted in Partial Fulfillment of the Prerequisite for Honors in Women’s and Gender Studies under the advisement of Nancy Marshall April 2018 © 2018 Tanushree Mohan ACKNOWLEDGEMENTS I would first like to thank my thesis advisor, Nancy Marshall, for offering her constant support throughout not just this thesis, but also the duration of my entire Women and Gender Studies Major at Wellesley College. Thank you for all of your insightful comments, last minute edits, and for believing in my capabilities to do this thesis. Next, I would like to thank the seven people who agreed to be interviewed for the purposes of this thesis. Although I can only refer to you as Interviewees A, B, C, D, E, F and G, I would like to state that I am very grateful to you for your willingness to trust me and speak to me about this controversial topic. I would also like to thank Jennifer Musto, whose seminar, “Transnational Feminisms”, was integral in helping me formulate arguments for this thesis. Thank you for speaking to me at length about this topic during your office hours, and for recommending lots of academic texts related to “Colonialism and Sexuality” that formed the foundation of my thesis research. I am deeply grateful to The Humsafar Trust, and Swasti Health Catalyst for providing their help in my thesis research. I am also thankful to Ashoka University, where I interned in the summer of 2016, and where I was first introduced to the topic of LGBTQIA mental health, a topic that I would end up doing my senior thesis on.
    [Show full text]
  • Muslim Personal Law in India a Select Bibliography 1949-74
    MUSLIM PERSONAL LAW IN INDIA A SELECT BIBLIOGRAPHY 1949-74 SUBMITTED IN PARTIAL FULFILMENT OF THE REQUIREMENTS FOR THE AWARD OF THE DEGREE OF Master of Library Science, 1973-74 DEPARTMENT OF LIBRARY SCIEVCE, ALIGARH MUSLIM UNIVERSITY, ALIGARH. Ishrat All QureshI ROLL No. 5 ENROLMENT No. C 2282 20 OCT 1987 DS1018 IMH- ti ^' mux^ ^mCTSSDmSi MUSLIM PERSONAL LAW IN INDIA -19I4.9 « i97l<. A SELECT BIBLIOGRAPHY SUBMITTED IN PARTIAL FULFILMENT OF THE REQUIRSMENTS FOR THE AWARD OF THE DESIEE OF MASTER .OF LIBRARY SCIENCE, 1973-7^ DEPARTMENT OF LIBRARY SCIENCE, ALIGARH MUSLIM UNIVERSITY, ALIGARH ,^.SHRAT ALI QURESHI Roll No.5 Enrolment Nb.C 2282 «*Z know tbt QUaa of Itlui elaiJi fliullty for tho popular sohools of Mohunodan Lav though thoj noror found it potslbla to dany the thaorotloal peasl^Ultj of a eoqplota Ijtlhad. Z hava triad to azplain tha oauaaa ¥hieh,in my opinion, dataminad tbia attitudo of tlia laaaaibut ainca thinga hcra ehangad and tha world of Ulan is today oonfrontad and affaetad bj nav foroaa sat fraa by tha extraordinary davalopaant of huaan thought in all ita diraetiona, I see no reason why thia attitude should be •aintainad any longer* Did tha foundera of our sehools ever elala finality for their reaaoninga and interpreti^ tionaT Navar* The elaii of tha pxasaat generation of Muslia liberala to raintexprat the foundational legal prineipleay in the light of their ovn ej^arla^oe and the altered eonditlona of aodarn lifs is,in wj opinion, perfectly Justified* Xhe teaehing of the Quran that life is a proeasa of progressiva eraation naeaaaltatas that eaoh generation, guided b&t unhampered by the vork of its predeoessors,should be peraittad to solve its own pxbbleas." ZQ BA L '*W« cannot n»gl«ct or ignoi* th« stupandoits vox^ dont by the aarly jurists but «• cannot b« bound by it; v« must go back to tha original sources 9 th« (^ran and tba Sunna.
    [Show full text]
  • Kadamattathachan (1966 Film)
    Kadamattathachan (1966 film) Kadamattathachan is a 1966 Indian Malayalam film, directed by KR Nambiar and produced by Rt Rev Fr George Thariyan. The film stars Sukumari, Thikkurissi Sukumaran Nair, Anujan Kurichi and Muthukulam Raghavan Pillai in lead roles. The film had musical score by V. Dakshinamoorthy.[1][2][3]. Kadamattathachan is a 1984 Indian Malayalam film, directed and produced by NP Suresh. The film stars Prem Nazir, Srividya, Hari and Prathapachandran in lead roles. The film had musical score by A. T. Ummer and Traditional. Prem Nazir as Fr.Paulose/Kadamattathu Kathanar. Srividya as Kaliyankattu Neeli. Hari as Kunchavan Potti. Prathapachandran as Valiachan. K. P. A. C. Azeez as Kattummooppan. Bobby Kottarakkara as Thirumeni's Karyasthan. C. I. Paul as Pathrose. Janardanan as Aliyar. Starring: Sukumari, Thikkurissy Sukumaran Nair, Prem Nazir and others. Kadamattathachan is a 1966 Indian Malayalam film, directed by KR Nambiar and produced by Rt Rev Fr George Thariyan. The film stars Sukumari, Thikkurissi Sukumaran Nair, Anujan Kurichi and Muthukulam Raghavan Pillai in lead roles. The film had musical score by V. Dakshinamoorthy. Kadamattathachan is a 1966 Indian Malayalam film, directed by KR Nambiar and produced by George Thariyan. The film stars Sukumari, Thikkurissi Sukumaran Nair, Anujan Kurichi and Muthukulam Raghavan Pillai in lead roles. The film had musical score by V. Dakshinamoorthy.[1][2][3]. For faster navigation, this Iframe is preloading the Wikiwand page for Kadamattathachan (1966 film). Home. News. National & Gulf Center for Evidence Based Health Practice When We Were Lions 12 Golden Ducks Gayle, North Yorkshire Maisha Film Lab Andrew Scott (judge) Start Here https://t.co/FV56fzFdla https://www.facebook.com/Kadamattathachan-1966-film https://itunes.apple.com/us/book/Kadamattathachan-1966-film/id460373590 https://www.google.com/url?q=https%3A%2F%2F....
    [Show full text]
  • Identities That Fall Under the Nonbinary Umbrella Include, but Are Not Limited To
    Identities that fall under the Nonbinary umbrella include, but are not limited to: Agender aka Genderless, Non-gender - Having no gender identity or no gender to express (Similar and sometimes used interchangeably with Gender Neutral) Androgyne aka Androgynous gender - Identifying or presenting between the binary options of man and woman or masculine and feminine (Similar and sometimes used interchangeably with Intergender) Bigender aka Bi-gender - Having two gender identities or expressions, either simultaneously, at different times or in different situations Fluid Gender aka Genderfluid, Pangender, Polygender - Moving between two or more different gender identities or expressions at different times or in different situations Gender Neutral aka Neutral Gender - Having a neutral gender identity or expression, or identifying with the preference for gender neutral language and pronouns Genderqueer aka Gender Queer - Non-normative gender identity or expression (often used as an umbrella term with similar scope to Nonbinary) Intergender aka Intergendered - Having a gender identity or expression that falls between the two binary options of man and woman or masculine and feminine Neutrois - Belonging to a non-gendered or neutral gendered class, usually but not always used to indicate the desire to hide or remove gender cues Nonbinary aka Non-binary - Identifying with the umbrella term covering all people with gender outside of the binary, without defining oneself more specifically Nonbinary Butch - Holding a nonbinary gender identity
    [Show full text]
  • Annual Report 2016
    ANNUAL REPORT 2016 PUNJABI UNIVERSITY, PATIALA © Punjabi University, Patiala (Established under Punjab Act No. 35 of 1961) Editor Dr. Shivani Thakar Asst. Professor (English) Department of Distance Education, Punjabi University, Patiala Laser Type Setting : Kakkar Computer, N.K. Road, Patiala Published by Dr. Manjit Singh Nijjar, Registrar, Punjabi University, Patiala and Printed at Kakkar Computer, Patiala :{Bhtof;Nh X[Bh nk;k wjbk ñ Ò uT[gd/ Ò ftfdnk thukoh sK goT[gekoh Ò iK gzu ok;h sK shoE tk;h Ò ñ Ò x[zxo{ tki? i/ wB[ bkr? Ò sT[ iw[ ejk eo/ w' f;T[ nkr? Ò ñ Ò ojkT[.. nk; fBok;h sT[ ;zfBnk;h Ò iK is[ i'rh sK ekfJnk G'rh Ò ò Ò dfJnk fdrzpo[ d/j phukoh Ò nkfg wo? ntok Bj wkoh Ò ó Ò J/e[ s{ j'fo t/; pj[s/o/.. BkBe[ ikD? u'i B s/o/ Ò ô Ò òõ Ò (;qh r[o{ rqzE ;kfjp, gzBk óôù) English Translation of University Dhuni True learning induces in the mind service of mankind. One subduing the five passions has truly taken abode at holy bathing-spots (1) The mind attuned to the infinite is the true singing of ankle-bells in ritual dances. With this how dare Yama intimidate me in the hereafter ? (Pause 1) One renouncing desire is the true Sanayasi. From continence comes true joy of living in the body (2) One contemplating to subdue the flesh is the truly Compassionate Jain ascetic. Such a one subduing the self, forbears harming others. (3) Thou Lord, art one and Sole.
    [Show full text]
  • Socio–Cultural Elimination and Insertion of Trans-Genders in India
    [ VOLUME 6 I ISSUE 2 I APRIL– JUNE 2019] E ISSN 2348 –1269, PRINT ISSN 2349-5138 Socio–cultural elimination and insertion of trans-genders in India Dr.Rathna Kumari K R Assistant Professor, Department of Sociology, Government First Grade College, HSR Layout, Bangalore, Karnataka, India. Received: February 09, 2019 Accepted: March 22, 2019 ABSTRACT: With an increasing issues in India, one of the major social issues concerning within the country is the identity of transgender. Over a decade in India, the issue of transgender has been a matter of quest in both social and cultural context where gender equality still remains a challenging factor towards the development of society because gender stratification much exists in every spheres of life as one of the barriers prevailing within the social structure of India. Similarly the issue of transgender is still in debate and uncertain even after the Supreme of India recognise them as a third gender people. In this paper I express my views on the issue of transgender in defining their socio – cultural exclusion and inclusion problems and development process in the society, and Perceptions by the main stream. Key Words: INTRODUCTION The term transgender / Hijras in India can be known by different terminologies based on different region and communities such as 1. Kinnar– regional variation of Hijras used in Delhi/ the North and other parts of India such as Maharashtra. 2. Aravani – regional variation of Hijras used in Tamil Nadu. Some Aravani activists want the public and media to use the term 'Thirunangi' to refer to Aravanis. 3. Kothi - biological male who shows varying degrees of 'femininity.' Some proportion of Hijras may also identify themselves as 'Kothis,' but not all Kothis identify themselves as transgender or Hijras.
    [Show full text]