Beyond Emasculation: Being Muslim and Becoming<i>Hijra</i>in South Asia

Hossain, Adnan

doi:10.1080/10357823.2012.739994

Cited by 57 publications

(40 citation statements)

References 18 publications

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“…Cohen 1995;Reddy 2005), the very notion of third gender has been construed narrowly in emergent political discourses as a 'progressive legal achievement', one that ties the citizenship legitimacy of transgender people to notions of disability and anatomical defect (i.e. genital excision) (Hossain 2012). This portrayal of transgender people in the new legislation inadvertently denies recognition of the wider gender fluidity, ambiguity and diversity that exists within transgender communities across South Asia, especially ignoring those who neither identify with hijra communities nor undergo anatomical modifications (Hossain 2012).…”

Section: Introductionmentioning

confidence: 99%

“…genital excision) (Hossain 2012). This portrayal of transgender people in the new legislation inadvertently denies recognition of the wider gender fluidity, ambiguity and diversity that exists within transgender communities across South Asia, especially ignoring those who neither identify with hijra communities nor undergo anatomical modifications (Hossain 2012).…”

Section: Introductionmentioning

confidence: 99%

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Following the divine: an ethnographic study of structural violence among transgender jogappas in South India

Dutta

Khan

Lorway

2019

Culture, Health & Sexuality

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Newly proposed legislation that aims to protect the well-being of transgender people in India offers hope of greater recognition of human rights and improved access to entitlements for these marginalised groups. However, social welfare and health institutions have a long way to go in translating proposed legislation into policies that can concretely address the social suffering of transgender people. Drawing on ethnographic field research in northern Karnataka among a highly understudied transgender group known as the jogappas, we describe the effects of overlapping forms of structural violence surrounding education, subsistence, family life and attempts to access social and health services. Findings reveal how social inequities are implicated in the emergence of transgender subjectivities along the road to becoming a jogappa. Our findings alert policy makers to the diverse needs of transgender people in India, which continually evolve while rooted in moral histories of religiosity.

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Section: Introductionmentioning

confidence: 99%

Section: Introductionmentioning

confidence: 99%

Following the divine: an ethnographic study of structural violence among transgender jogappas in South India

Dutta

Khan

Lorway

2019

Culture, Health & Sexuality

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“…In South Asia, 'LGBTQ' identification tends to be associated with being urban and middle or upper class, whilst other identities such as 'Kothi' are more prevalent amongst less wealthy and/or rural population (see Monro 2007Monro , 2015. Hijras are strongly influenced by material and social structures, for example the Hijra in Bangladesh come largely from working-class backgrounds (Hossain 2012).…”

Section: Citizenship Studiesmentioning

confidence: 99%

Sexual and Gender Diversities: Implications for LGBTQ Studies

Monro

2018

Journal of Homosexuality

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This think piece provides a critical analysis of the terms Lesbian, Gay, Bisexual, Transgender, and Queer (LGBTQ) from an international perspective that draws on citizenship studies, providing some indications of the implications for LGBTQ Studies. It outlines difficulties with the LGBTQ acronym in the Global North and South 1. Internationally, scholarship to support the human rights of non-heterosexuals and gender-diverse people is badly needed, but the think piece concludes that it is crucial to consider the social context of different cases, and to address the materialist, cultural, neo-colonial and other forces that effect the formation of non-heterosexual and gender-diverse identities.

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“…Furthermore, both hijra with a penis as well those without draw on varied symbolic and religious resources to justify their position within the hijra community. Against this backdrop, internally authenticity or realness of one's hijra status stems largely from the ability to conduct hijragiri rather than one's genital status (Hossain 2012).…”

Section: Hijra: Emasculation 'Thirdness' and Authenticitymentioning

confidence: 99%

“…While senior citizens in Dhaka I interviewed often narrated to me stories about hijra sacred power and the special ritual role for them in the past on account of their missing genitals, beliefs about hijra power have progressively died out in Bangladesh in recent decades. People today view and imagine the hijra as those born with genital ambiguity but do not see such bodily status as conferring on them any special power (Hossain 2012). 3.…”

Section: Notesmentioning

confidence: 99%