#hijra activist

[lgbtqiamuslimpedia]

Shabnam Banu

Birth : 1955

Ethnicity : Indian

Occupation : Politician,HIV activist,dancer, trans rights activist,social worker

Alma mater : N/A

Gender : Third gender

Sexuality : N/A

Party : Jeeti Jitayi Politics

Shabnam Bano or Banu is an Indian-born hijra , who is popular by the name Shabnam Mausi. She is also a prominent figure in trans rights movement.

Shabnam was the first hijra person to be elected as MLA in South Asia. She was an active member of the Madhya Pradesh State's Legislative Assembly (from 1998 to 2003). She inspired many hijras/kinners/khawaja saras in India to take up politics and participate in 'mainstream activities' in India, giving up their traditional roles as dancers, prostitutes and beggars.

Early life

Shabnam was born as intersex person in 1955. Shabnam's father gave her a masculine name Chandra Prakash. He was a police and a Brahmin hindu. After Shabnam's birth, he gave her to a local hijra community. Because he thought that his honour could be decreased in the society if someone find out that his child is an intersex.

Shabnam was adopted by Halima, a muslim hijra under the guru-chela kinship.In this matrilineal kinship Halima became her new mother (guru maa) & leader. Her guru nani (hijra grandma in guru-chela kinship) gave her a new name Shabnam Bano. Despite being a hijra, she attended only 2 years of primary schooling. Then she started begging, dancing in marriage & different occasion like other hijras.

Faith

From her early childhood she was raised in an interfaith Hijra dera (household). She practiced a religious syncretism, sometimes worshiping to hindu gods, sometimes praying in the dargah. After leaving the hijra community, Shabnam chosed brahmin lifestyle. Although she kept her muslim name Shabnam Banu.

[yourdailyqueer]

Nazrul Islam Ritu

Gender: Transgender woman / Hijra

Sexuality: N/A

DOB: 15 June 1979

Ethnicity: Bangladeshi

Occupation: Activist, politician (Independent)

Note: She is the first hijra (third gender) elected union parishad chairperson in Bangladesh

[whenmemorydies]

Violence and Love in Monkey Man

Dev Patel's Monkey Man has played at my mind for two weeks now. This is for reasons that I'm able to articulate and for many that I probably have not yet been able to find the words for. This post is, in part, my attempt at sorting through some of my thoughts. My tumblr is all spoilers all the time. If you don’t want that, then please don’t read on.

Violence

Like most places in the world, systemic violence is a scourge in India. Monkey Man does not shy away from this reality and depicts Hindu nationalist state violence and violence against women and gendered minorities in the country to chilling effect.

We come to see this in the brutal rape and murder of Kid's activist mother at the hands of the police, while she tries to shield her child and her land from police and state terror. We see it in the treatment of (largely femme-presenting) sex workers in the two brothels featured in the film, including one frequented by the police and political elite. We see it in the violence and ostracisation meted out against the hijra, or third gender community by individual actors and the state more broadly. We see it in the state-orchestrated razing of an entire community after the land on which it sits is declared a "holy site". We see it in the movement of people from the regions to the city after their land has been stolen and the grinding poverty they face as a result.

Unlike so many action films, none of the violence in Monkey Man occurs in a vacuum. Even Kid's original means of making money in an underground fighting ring is done against the backdrop of his forced displacement from regional India to the city - a migration pathway that many in the country have been forced to take and which is a direct result of land theft and resource extraction in the regions by local and multinational corporations as well as federal and state governments.

The truth is that so much in relation to state and societal control is enacted in painful and violent ways on the bodies of the marginalised and oppressed. And I often think about how the horror and action genres are some of the best suited to speak about systemic injustice because of their capacity to make that violence uncompromisingly visible (one recent example is Mike Flanagan’s Midnight Mass which depicted the bloody fallout of the Christian missionary/colonial project in vivid crimson, splashed all over a non-descript maritime town in present-day America). The violence in Monkey Man is no different.

While Kid's realisation of the interconnectedness and heavy hand of the state not just in the violence experienced by his mother, but also by the hijra, and by sex workers like Sita comes later in the movie, we as the audience are given this insight earlier. Recall Kid pointing out to Sita that her tattoo is of a koel, not a sparrow as originally misidentified by the Australian client sexually assaulting her minutes earlier in the film.

Kid goes on to say that he grew up in the forest and woke up to koels singing everyday. Its the longest conversation that the two have but in those brief words, we understand that Sita too has likely been displaced to the city from the regions, probably under very similar circumstances to Kid. The way this displacement maps itself onto her body is distinctive to how it does so for Kid, with gender playing a large role in this.

Other factors like caste, class and religion also impact on how the characters in this film experience or perpetrate violence. I would write more on these intersections but then this post is going to get more unwieldy than it already is.

I will say though, that in India, where fascist Hindu nationalism is being used by government to harm minority communities, steal land and secure populist votes, Patel makes a distinction between revelatory and weaponised faith. Kid is raised in peace by his mother with the former, but as an adult he lives in a world where the latter has taken hold and is being used by those in power to shore up more of that power for themselves.

For me - as the descendant of parents, grandparents and great grandparents who lived through anti-Tamil pogroms led by Sinhalese chauvinists weaponising Buddhism as part of their fascism in Sri Lanka, who like the rest of us, is living in an election year for Hindu nationalist Prime Minister Narendra Modi in India, and who is also frustratingly, helplessly bearing witness as the state of Israel and it’s allies conflate Zionism with Judaism in defence of the genocide being waged against Palestinians - watching this action film make the distinction between revelatory and weaponised faith was profound.

Love

Patel makes it a point in this film to show how Kid's most nourishing relationships, the ones that sustain him - indeed the ones that literally save his life - are those that he has with women and with people who don’t conform to the gender binary. In doing this, we see what Kid is fighting tooth (quite literally) and nail for throughout the film. We see what is at stake - what we stand to lose - if perpetrators get to rule without accountability.

Its also no mistake that these relationships are all tied visually to the natural world in the film: Kid's mother's deep ties to the earth, rivers, trees and roots that she leads him through as a child. Alpha and the hijra's sanctuary, the Ardhanareeshvara temple with its most sacred space being the roots of a holy tree. Sita and her koel tattoo: the memory of the forest carried on her skin while she traverses the brutal reality of the city. Patel is making a point here too. About nourishment of another kind, through our connection with the earth instead of extraction from it. The visuals in the film drive this point home, particularly when contrasted with the industrialisation and poverty of the city.

Two particular loving relationships that stood out for me were the love shared between Kid and the hijra community as well as between him and his mother.

Alpha, hijra Elder and the hijra community

Keeper of the Ardhanareeshvara Temple and hijra Elder, Alpha becomes a mother-figure to Kid after he is rescued with near-fatal injuries. It is Alpha who keeps watch over him as he recovers, helps Kid to confront the totality of his past memories which his trauma has kept fragmented, and who ultimately leads a veritable hijra army to join forces with him to assassinate some fascists.

Alpha's gentleness with Kid was so moving to see, in particular during the conversation they have about his attempt as a child to save his mother from the fire set by her rapist and murderer. That exchange moved me to tears.

Kid: I failed her.

Alpha: No. You tried to save her. You see scars. I see the courage of a child fighting to save his mother.

The wider hijra community at the temple also take Kid in and care for him during his recovery. Truly, the scenes at the temple were some of my favourite in Monkey Man. Outside of his memories of his mother, they are the only scenes where we see love, peace and joy on the faces of any of the characters in this film.

Also witness this moment of delight below as the hijra at the temple appreciate a fine ass man channelling his righteous anger and fucking up a punching bag full of rice. I note that the music during this training montage is simply stunning. Ustad Zakir Hussain's rapid fire tablas punctuated by each of Patel's landed punches and kicks and then followed by Jed Kurzel's achingly soaring instrumentals (listen to "The Kid" from the movie's score) were just *chef’s kiss*.

Another favourite moment for me was when Kid decides to go back to the underground fight ring one last time and not throw his matches (as he had been doing prior). He bets on himself and when he inevitably wins his fights, he takes the money and gives it to the hijra, ensuring that they can continue to live at the temple without fear of being evicted. We love to see a man who literally pays his rent.

Neela, his mother

Kid’s first teacher and the center of his life as a child. In almost every memory we are shown of her, Kid remembers his mother walking through a forest, sharing her ecological and religious knowledge with him and in doing so, positioning him within the wider world.

GIF by dailyflicks

We watch as he takes this understanding with him forward through the remainder of the film. His conversation as an adult with Alphonso as they drive through the city in the latter's tuk tuk is emblematic of this. "They don't even see us", Kid says of the elite who frequent the club where he has just gained employment, "they're all up there living and we are stuck in this."

His mother showed him what it was to live: to be still and in concert with the world and the Divine around you, to be loved fiercely, and to thrive as a result. This is in stark contrast to what Kid has had to learn to do in the city: to survive, to merely exist. He is never depicted resting or at home as an adult. He's always working, hustling and planning for the next thing, his next step. When he loses his village, his land and his mother as a child, Kid also inevitably loses his sense of home. It’s no coincidence that the tracks “Home” and “Mother” on the movie’s score sound almost identical.

Later at the end of the film, we see Kid close his eyes, having done what he set out to do. The last thing he sees is his mother, smiling at him in the forest. Her face is the face of God he gazes at before he succumbs to his injuries. This devotion to his mother is not just that of a child to a parent. Its also deeply tied to his Hindu faith which calls on its followers to honour the Divine Mother, the supreme feminine energy, Aathi Parashakthi, in all her manifestations including in those who mother us.

The movie ends with Kid’s deep, revelatory faith - instilled in him by his mother - and with the death of the man who weaponised that faith for power and wealth. It left all of us in the cinema seated in stunned silence even as the credits began to roll.

To describe Monkey Man as simply a revenge film does it an absolute disservice. This is not revenge. It is defence borne out of deep love for community and righteous opposition to injustice. Seeing hijra warriors dressed as Kali, the goddess of destruction, dealing death blows against fascists while spinning in the most beautiful lenghas was exhilarating (I literally screamed “YESSSSSSS!” at the screen when they arrived). Seeing Sita take out pimp and sex trafficker Queenie got me cackling and yelling “whoooop!”. Seeing Kid, a masculine character act to defend women and people outside of the gender binary, from further systemic harm without any ulterior motive was absolutely unreal to witness on the big screen. Seeing a person of faith act in deep connection to that faith without judgment against anyone but those who perpetrate harm made me feel hopeful in a way that took me by surprise. Kid acted out of love and respect. I would argue that Sita, the hijra and Kid all acted out of recognition of a shared humanity.

And at a time when folks from marginalised communities are being subjected to horrendous violence worldwide, both interpersonal and systemic, watching the oppressed take their perpetrators out…and I mean out (see: a rapist and murderer getting bludgeoned to death with a glittery high heel and a fascist, self-proclaimed “holy man” being stabbed in his third eye by the blade he hid in his own “sacred” pathankal/paduka), well, it was cathartic to see.

Am I saying violence is the answer to systemic violence? I think the answer to that question is context-specific. Non-violent resistance has a place, but it’s by necessity a performance and requires an audience. What do you do when no one’s watching? What do you do when the people who are watching are doing nothing to stop your suffering? What then? These questions are what many liberals refuse to grapple with because the answers are too uncomfortable for their polite sensibilities. But if you keep your foot on someone's neck long enough, you should expect them to fight back, by any means necessary. In Monkey Man, we have an action film where we get to witness that resistance in all its visceral glory.

[nakibistan]

List of notable Muslim allies of queer, trans or LGBTQI+ folks

Imam al-Nawawi – ally of Mukhannathun or trans femmes, female transsexuals and effeminate queers

Saint Khawaja Gharib Nawaz – ally and patron of Hijra and Khawaja Sara communities

Saint Baba Bulleh Shah – ally and patron of Muslim Khawaja Sira communities

Saint Lal Shabaz Qalander – patron of Khawaja Sira & trans Muslim communities

Abu Muhammad Ali Ibn Hazm – ally of queer Muslims

Ayatollah Ruhollah Khomeini - ally of transgender & intersex folks

Sheikh Muhammad Sayyid Tantawi - ally of trans & intersex folks

Amina Wadud - ally of LGBTQI+ Muslims, founder of Queer Islamic Studies and Theology (QIST)

Gulbanu Khaki/Gul Khaki - ally of LGBTQ+ muslims, mother of a gay imam

Khaled Hosseini - ally of transgender & proud muslim dad of a transgender child

Siddika Jessa - LGBTQI+ activist, mother of a gay muslim son

Ani Zonneveld

Pamela Taylor

Laura Silver

Omid Safi

Kecia Ali

Ghazala Anwar

Ensaf Haider

Saleemah Abdul-Ghafur

Farid Esack

Zaitun Mohamed Kasim/Toni Mohamed Kasim

Anne-Sophie Monsinay

Imam Kahina Bahloul

Imam Philip Tuley

Scott Siraj al-Haqq Kugle

Farouk Peru

Abdennur Prado

Ingrid Mattson

Hasan Minhaj

Reza Aslan

Alia Bano

Zaid Ibrahim

Azahn Munas

Ayman Fadel

Inayat Bunglawala

Shahla Khan Salter

Nakia Jackson

Jeewan Chanicka

Taj Hargey

Michael Muhammad Knight

Maajid Nawaz

Shehnilla Mohamed

Mustafa Akyol

Writer Sabina Khan

Activist Jerin Arifa

Urvah Khan - LGBTQI+ ally, co-founder of Muslim Pride Toronto

Imam Khaleel Mohammed

Imam Tareq Oubrou

Imam Dr Rashied Omar

Shaykha Fariha Fatima al-Jerrahi

Shaykha Amina Teslima al-Jerrahi

Scholar Hussein Abdullatif

Maysoun Douas

Fátima Taleb

Aydan Özoğuz

Omid Nouripour

Özcan Mutlu

Ekin Deligöz

Cem Özdemir

Artist Nadia Khan

Marina Mahathir

Siti Musdah Mulia

Karima Bennoune

Grand Mufti Sheikh Assadullah Mwale

Muneeb Qadir

Dr. Amir Hussein

Dr. Sana Yasir

Dr. Sali Berisha

Dr. Omer Adil

Hashim Thaçi

Albin Kurti

Supermodel Nadia Hussain

Irish-Bangladeshi singer Joy Elizabeth Akther Crookes

Salma Hayek

Fouad Yammine

Pakistani Director Asim Abbasi

Pakistani Actress Nadia Jamil

Indian Actor Saqib Saleem

Indian Actor Irrfan Khan

Indian Actor Aamir Khan

Indian Actress Zeenat Khan/Aman

Indian Actress Shabana Azmi

Indian Actress Saba Azad

Indian Actress Sara Ali Khan

Indian Actress Huma Qureshi

Indian Director Zoya Khan

Pakistani Actor Furqan Qureshi

Bangladeshi Actress Azmeri Haque Badhon

Actor Muneeb Butt

Indian Actress Zareen Khan

Indian Actor Imran khan

Pakistani Actress Mehar Bano

Filmmaker Faruk Kabir

Filmmaker Saim Sadiq

Filmmaker Sharmeen Obaid-Chinoy

Riz Ahmed

Zayn Malik

Sally El-Hosaini

Malala Yousefzai

Hafid Abbas

Hojatoleslam Kariminia

Singer Sherina Munaf

Writer Alifa Rifaat

Writer Ismat Chughtai

Activist Nida Mushtaq

Activist Aan Anshori

Abdul Muiz Ghazali

Kyai Hussein Muhammad

Marzuki Wahid

Gigi Hadid

President Abdurrahman Wahid (Gus Dur) - ally of waria or transgender females

Sinta Nuriyah - ally of trans & waria folks

Politician Keith Ellison

Mayor Sadiq Khan

Politician Ilhan Omar

Politician Rashida Tlaib

Politician Rushanara Ali

Politician Nabilah Islam

Politician Shahana Hanif

Politician Rama Yade

Politician Humza Yousaf

Politician Zarah Sultana

UK Sectratary General Zara Mohammed

Turkish politician Kemal Kıl��çdaroğlu

Bengali Influencer Sobia Ameen

Shaykh Michael Mumisa

Muhammad Musharraf Hossain Bhuiyan

Mufti Abdur Rahman Azad - Hijra ally

Sheikh Hasina - Ally of hijra-intersex communities

Lawyer Iftikhar Chaudhry

Amani Al-Khatahtbeh

Professor Amel Grami

Professor Muhammad Aslam Khaki

Mohammad Hashim Kamali

Mehrdad Alipour

Lawyer Imaan Mazari/Iman Mazari

Shireen Mazari

Syed Murad Ali Shah

[transbookoftheday]

Revathi - A Life in Trans Activism by A. Revathi and Nandini Murali

When Revathi’s powerful memoir, The Truth About Me, first appeared in 2011, it caused a sensation. Readers learned of Revathi’s childhood unease with her male body, her escape from her birth family to a house of hijras (the South Asian generic term for transgender people), and her eventual transition to being the woman she always knew she was. This new book charts her remarkable journey from relative obscurity to becoming India’s leading spokesperson for transgender rights and an inspiration to thousands.

Revathi describes her life, her work in the NGO Sangama, which works with people across a spectrum of gender identities and sexual orientations, and how she rose from office assistant to director in the organization. Today she is an independent activist, theatre person, actor and writer, and works for the rights of transgender persons.

In the second part of the book, Revathi offers the reader an insight into one of the least talked about experiences on the gender trajectory: that of being trans men. Calling several female-to-male trans persons her ‘sons’, Revathi puts before us their moving, passionate and sometimes tragic stories of marginalization, courage, resistance and triumph.

An unforgettable book, A Life in Trans Activism will leave the reader questioning the ‘safe’ and ‘comfortable’ binaries of male/female that so many of us take for granted.

[redditreceipts]

People will really discount everything an activist has to say because they dare to actually have a definition for man and woman, and then go ahead and promote Ghandi as a beacon of righteousness

I bet Gandhi himself wouldn't agree with 10% of what these people have to say, but he is of course the best person to ever have walked the earth lmao. (also note how these people never talk about Nehru? when he was at least as important as Gandhi imo)

and before people now come here and tell me about Hijras: Hijras are gay men who dress and behave in a certain way. Not even in Indian culture Hijras are identified as women. They also don't become Hijras by self-identification, but by different initiation rituals. they have literally nothing to do with being transgender.

[inkspillforthecause]

The history of the acronym ‘LGBTQIA+’

The acronym ‘LGBTQIA+’ is used to describe those identifying outside of the gender and sexuality norms. The acronym stands for ‘Lesbian, Gay, Bisexual, Transgender, Queer, Intersex, Asexual/Aromantic, plus’ each of which is a separate identity within the community. But how did this acronym come to be? And how can an acronym be so defining of a cause?

The term ‘homosexual’ had gained a negative connotation in the United states of America, even now it is only used in specific circumstances. The word ‘Gay’ then filled the linguistic gap and gained popularity in the 1970s, as it did not refer explicitly to sexual activity. As time went on, the word ‘Lesbian’ also became more widely known. However, disputes over what the main political aim should be; gay rights or feminism, led to a large number of lesbians branching off. This created other, smaller, social groups; one such example being the ‘Daughters of Bilitis’ who were the first lesbian civil rights activists. They eventually disbanded due to the idea that ‘butches’ and ‘femmes’ were heteronormative and patriarchal.

In the late 1970s or early 1980s, there was a push for bisexuality and transgender inclusion. After the relief felt post the stonewall riots, there was less acceptance of bisexuality leading to the misguided belief of bisexuals being men or women too scared to come out as gay. Transphobia was also common with the idea that these people were simply upholding stereotypes and traditional norms. These beliefs have been carried forth by parts of the community even to modern day, with the idea that ‘Transgender’ should be removed from the acronym.

Around 1988, the acronym ‘LGBT’ had solidified as a term used for the queer community throughout the United States. Since then the acronym has evolved and adapted to be more inclusive of an increasing number of marginalised groups, each adaption carries controversy with it.

The addition of the letter ‘Q’ includes ‘queer’ or ‘questioning’ people into the community. The word ‘Queer’ was often used as an insult and has since been reclaimed by the community. This has led to the development of ‘LGBTQ’ and ‘LGBTQQ’, however many believe that the word ‘queer’ should not be associated with the community and this argument has carried over to this day.

Around the same time, ‘GLBT’ came into existence– this was fundamentally the same, but had ‘Gay’ in front of ‘Lesbian’. The order in which the letters appeared was not standardised in any way which led to international discrepancies between the queer communities, Spain uses LGTB due to their specific preferences.

Other sexualities and gender identifications were recognised under the label of either bisexual or transgender. This is when the use of ‘LGBT+’ began gaining popularity since it meant ‘lesbian, gay, bisexual, transgender, and all other related identities’, others began using a letter like ‘U’ for unknowing, or ‘C’ for curious. There was a pull in many directions with a call for the addition of an ‘H’ for ‘HIV infected person’, a ‘P’ for those in polyamorous relationships, and an ‘O’ for ‘other'.

In 1990, the community and activists began to take in different cultures’ approaches to gender. ‘TS’ or ‘2S’ was used to represent ‘Two Spirit’ people, these are people indigenous to America who use to describe people fulfilling a traditional third gender. In India, ‘LGBTIH’ is sometimes used to include the third gender of ‘Hijra’ and related identities.

At this point, it becomes difficult to pinpoint when exactly the acronym evolved as it was happening through speech alone. Sometime during the early 2010s, the addition of ‘Intersex’ was controversial as many believed that it should fall under the ‘transgender’ label. Intersex people, too, were against the addition as they believed it impeded the progress being made on the rights of intersex people. Julius Kaggawa of the SIPD Uganda wrote that while the queer community ‘offers us a place of relative safety, it is also oblivious to our specific needs’. Emi Koyama has written that the LGBT community could fail to recognise intersex-specific struggles.

In roughly 2015, aromanticism and asexuality became more accepted and understood and joined the community and therefore the acronym. The ‘A’ in ‘LGBTQIA+’ stands for ‘Asexuality’, ‘Aromanticism’, ‘A-spec’, and ‘Agender’, as well as the related communities. People outside the community have claimed that the ‘A’ stood for ‘Ally’, which was met with immediate contradiction as it was erasure of part of the queer community.

The acronym is still debated to this day as many use a shorter version; ‘LGBTQ+’ and others argue that it is queer erasure. People still call for the removal of transgender as they believe the community should be focused on sexuality, and there is still bisexual and asexual erasure by a large party within the community. However, ‘LGBTQIA+’ is recognised as the full acronym to describe the queer community.

Sources: ‘The Handbook of Lesbian, Gay, Bisexual, and Transgender Public Health: A Practitioner's Guide to Service’ by Michael D. Shankle, ‘Sipdug.org’, ‘The Transfeminist Manifesto’ by Emi Koyama, ‘From LGBT to LGBTQIA+: The evolving recognition of identity’ by Erin Blakemore.

[everything-is-crab]

First of all I am sick of people appropriating AAVE, especially in an insulting way.

2) So these people have a problem when generally others find it tedious to use long or ludicrous terms (example- uterus owners, people with estrogen based endocrine system) instead of simply "women" to describe something only the female sex experiences in a patriarchal system.

But now it's "transparently transphobic" to even categorize social experiences by sex (idc if you believe sex is biologically immutable or just a social construct but if you believe there's no sexual inequality on basis of sex then you're just unbelievably stupid).

If you go through the notes you will see the brain rot there.

What actually pisses me off about this tho, and why I felt like ranting about it here, is that these people tokenize third gender culture and feminism of brown women ALL THE TIME.

(Despite them certainly knowing hijras are exclusively males and there is a history of the patriarchy's role in creating some of them but they somehow see it as gender liberation.)

If they actually found out how "afab" people (LBT- Lesbians, Bisexual women and Trans men) from our country's LGBT community form organizations only for those who are female because we recognize misogyny is sex based and how "amab" people hold more privilege, they will freak out.

They will freak out when they find out we recognize homophobia is sex based oppression too. Our laws literally specify people of same sex cannot marry regardless of gender identity, meaning a trans woman cannot marry a cis man and same for trans men and cis women unless said trans people undergo complete SRS. And the ability to pay for it is a privilege only middle and upper class same sex attracted people who haven't been shun out by their families enjoy.

It is literally necessary for us to organize on the basis of sex to get our rights.

Despite all this fucking bullshit, we're being asked to focus more on trans people than on "love is love". That India's LGBT activism is not trans inclusive enough (I hate these stupid white bootlicking libfems sm) because our activism doesn't look like the West's.

Ik op is not Indian but the amount of both Indian liberals who fall for this bs....although Indian radfems are not less guilty of indulging in bootlicking white people and Western activism, both responding in bad faith to each other while knowing absolutely NOTHING about their own country's history and activism regarding gender and sexuality. My views are still very different even according to Indian LGBT activists' beliefs, and yet I have more respect for them instead of fuckers like you who think online content creation is fighting for "queer rights".

Like girl, our activists were fighting even during a time when terms like "lesbian", "bisexual", "queer" etc were not known and used here. Ik for a fact you were introduced to gay and trans activism via Western media but I swear we have our own history and community and you do NOT need to nod your head to whatever these idiots say.

How can you believe this bullshit despite coming from a country where female infanticide occurs because daughters are seen as a "burden" to their fathers?

Postmodernism along with US cultural imperialism is a fucking disaster.

[evolveonline]

The history of transgender people

The history of transgender people is complex and varied, stretching back to ancient civilisations and continuing through to the present day. While there is no single narrative that can capture the full breadth of transgender experience, there are certain key moments and figures that have helped shape our understanding of gender identity and expression.

One of the earliest recorded examples of transgender identity comes from the ancient Sumerian civilisation in Mesopotamia, where priests and priestesses of the goddess Inanna would sometimes dress in clothing associated with the opposite sex and perform rituals that blurred traditional gender boundaries. In other cultures, such as the Native American tribes of the Two-Spirit tradition or the hijra communities of India, individuals who did not conform to traditional gender roles were often revered as having special spiritual or healing powers.

The modern concept of transgender identity emerged in the mid-20th century, when medical professionals began to recognise that some people experienced a persistent and distressing sense of incongruity between their gender identity and the sex they were assigned at birth. This led to the development of gender-affirming medical treatments such as hormone therapy and gender confirmation surgery.

One of the earliest known examples of gender-affirming medical treatment took place in Germany in the 1920s, when Dr. Magnus Hirschfeld established the Institute for Sexual Science in Berlin. The institute offered medical and psychological support to people who experienced gender dysphoria, as well as advocating for legal and social recognition of transgender identity.

Unfortunately, the institute was destroyed by the Nazis in 1933, and many of its patients and staff members were killed or forced into hiding. It was not until the 1950s and 60s that transgender identity began to be more widely recognized in Western medical and psychological circles, thanks in part to the pioneering work of researchers such as Dr. Harry Benjamin.

In 1952, Benjamin published "The Transsexual Phenomenon," which outlined a clinical framework for understanding and treating gender dysphoria. He argued that transgender people should be allowed to access medical interventions such as hormone therapy and gender confirmation surgery in order to align their bodies with their gender identity, and he helped establish the standards of care that are still used by many medical professionals today.

Throughout the 20th century, transgender people faced significant discrimination and marginalisation, particularly in the United States. Laws and social norms restricted their access to healthcare, education, employment, and other basic rights, and they were often subject to harassment and violence.

In the 1960s and 70s, however, transgender activists began to organise and advocate for their rights, paving the way for greater recognition and acceptance of transgender identity in the decades that followed. In 1975, for example, the first international conference on transgender rights was held in Atlanta, Georgia, bringing together activists from around the world to share their experiences and strategies.

Today, transgender people continue to face many challenges, including discrimination, violence, and lack of access to healthcare. However, there have also been significant gains in terms of legal protections and social acceptance, particularly in many Western countries. Transgender celebrities such as Laverne Cox and Caitlyn Jenner have helped to raise awareness and visibility of transgender issues, and many organisations and advocacy groups are working to promote transgender rights and equality.

The history of transgender people is one of resilience and resistance, as individuals and communities have fought to assert their identities and secure their rights. While there is still much work to be done, the progress that has been made in recent decades provides hope for a more inclusive and just future.

[local-limebug]

The thing is, again, a lot of the people from the "hijra" community have reclaimed the word, even though it is still used in a derogatory manner. So whether or not it's okay to use the word is debatable, and frankly, not something I can answer. A lot of them do call themselves hijras, and I've heard the term khwajasira be used by the community as well, usually in a more positive light than hijra, so I think that can be an acceptable substitute.

My main point with the tags was just that westerners tend to ignore the nuances of these cultures and the way that the words used to describe genderqueer people are perceived in these societies when they speak about our "third genders". You majored in queer studies, so I'm sure you understand better than most people how gender is a social construct and therefore changes depending on the society. Most westerners tend to ignore the society that these "third gender" people live in very often, just focusing on the concept and not how it interacts with the culture around it.

Because khwajasiras do not hold the same place in south asian society that trans people hold in western society. There's definitely a great overlap, but even in the subcontinent, khwajasira =/= trans. I am a genderqueer south asian person. I am not a khwajasira. They have like, initiation rites and stuff, and a guru-chela (teacher-student) system. Chelas are initiated into being a khwajasira by their gurus (I don't know the specifics of it). It's a unique subculture too, not just a gender identity.

Again, I'm not part of that community, so I'm not gonna stand here and claim to speak for them. There's a couple resources on it I can mention, though, if anyone is interested, specifically regarding the khwajasira community in Pakistan, since that's where I'm from and where I've interacted with them.

One fairly famous activist is Dr. Mehrub Awan, @/unrelentlesslyyours on instagram. There's also @/surkhina a.k.a. Hina Baloch, another khwajasira activist (and she calls herself a hijra, so like I said, the term is being reclaimed). Another instagram page is @/sindhmooratmarch which is the page for the annual trans civil rights march that takes place in Karachi, Pakistan (it's a very new initiative, there's only been two marches yet. I was at the first one, it's one of my happiest memories tbh.) But yeah, if you're an activist and regularly speaking about these issues, listen to them about their stories, not me.

[yourdailyqueer]

Shaneel Lal

Gender: Transgender non binary (they/them)

Sexuality: Queer

DOB: 22 January 2000  

Ethnicity: Native Fijian (iTaukei and Girmitiya)

Occupation: Activist, model, columnist

Note: They also identify as Vakasalewalewa and Hijra

[pagebypagereviews]

Unveiling the Layers of Humanity in "The Ministry of Utmost Happiness": A Profound Literary Odyssey The Ministry of Utmost Happiness by Arundhati Roy weaves a rich tapestry of interlinked lives against the backdrop of contemporary India. From the crowded bazaars of Old Delhi to the valley of Kashmir, every page of this novel bursts with life, struggle, and an unwavering pursuit of happiness amidst chaos. Roy's powerful storytelling captures the reader's attention from the get-go, immersing them in a world where marginalized voices take center stage, and hope is found in the most unexpected of places. This novel doesn't just tell a story; it deconstructs and redefines narratives around identity, gender, and nationalism. Roy challenges societal norms and unveils the deep-seated prejudices that govern modern lives. By personifying these abstract concerns through her diverse characters, she brings to light the intrinsic human need for recognition and belonging. Through potent prose and vivid imagery, The Ministry of Utmost Happiness becomes a significant literary achievement, meticulously revealing the fractures in a society while also offering a semblance of solace and the possibilities for redemption. Plot "The Ministry of Utmost Happiness" by Arundhati Roy is a sprawling, intricate plot that weaves together multiple narratives across various timelines and geographies. The central storyline follows Anjum, a transgender woman who once lived in New Delhi but now resides in a graveyard, where she has created a sanctuary for lost souls. Alongside Anjum's story, the novel explores the lives of Tilo, a half-untouchable architect-turned-activist, and Musa, a Kashmiri militant. The novel's narrative is non-linear, moving across decades and regions in India, covering a plethora of societal and political issues including the Kashmir conflict, caste violence, and religious intolerance. The plot encapsulates an array of voices and experiences, ultimately coming together to form a poignant tapestry of human struggle, resilience, and compassion. Characters The novel features a rich and diverse cast of characters, each deeply developed and contributing to the overall mosaic of the story. Anjum, previously known as Aftab, is a hijra who transitions from a traditional Muslim family background to creating her own world in a cemetery. Her journey embodies themes of identity, acceptance, and resilience. Tilo, another major character, is enigmatic and stoic, drawing people to her despite her reserved nature. Musa, deeply affected by the Kashmir conflict, represents the long-standing struggle for freedom and identity within the region. Supporting characters such as Saddam Hussain, who changes his name to avoid political persecution, further add layers of complexity to the narrative. Each character in the book is crafted meticulously, contributing their unique perspectives and stories to the overarching plot. Writing Style Arundhati Roy's writing style in "The Ministry of Utmost Happiness" is poetic, immersive, and multi-layered. Her prose seamlessly blends lyrical beauty with stark, often brutal realities. Roy employs a non-linear storytelling technique, interweaving past and present events fluidly. There is a strong use of symbolism and metaphor throughout the text, enhancing the depth and resonance of the narrative. Her use of descriptive language paints vivid images of settings and emotions, making the reader feel intimately connected to the scenes and characters. Roy’s ability to shift between different voices and perspectives adds to the novel’s richness and complexity. The narrative is dense and requires careful reading, rewarding the reader with a deeply profound experience. Setting The novel is set against the backdrop of modern India, spanning multiple regions including bustling New Delhi, the conflict-ridden landscapes of Kashmir, and various rural areas. The settings are intricately described, capturing the essence of each location's socio-political atmosphere.

The graveyard where Anjum lives serves as a metaphorical and literal sanctuary, representing a space where the marginalized find solace. Kashmir’s depiction is haunting and evocative, echoing the region's strife and anguish. The vibrant, chaotic streets of Delhi contrast with the serene, albeit eerie, atmosphere of the graveyard. Each setting is brought to life with Roy's detailed descriptions, adding layers of context and meaning to the narrative. Unique Aspects "The Ministry of Utmost Happiness" stands out for its courageous exploration of taboo subjects and marginalized communities. The novel delves into the lives of hijras, a community often neglected or stigmatized in mainstream discourse. Roy’s portrayal of Anjum’s transformation and her life in the graveyard sanctuary highlights the resilience and solidarity within marginalized groups. Another unique aspect is the novel’s non-linear structure and its blending of multiple genres, including political commentary, historical fiction, and poetic prose. The work stands apart for its unflinching look at Indian society's socio-political realities, from corruption and extremism to the impact of urbanization and environmental degradation. Roy's intricate weaving of multiple narratives and voices showcases a profound understanding of human nature and society’s complexities, making the novel a unique and compelling read. Pros of The Ministry of Utmost Happiness: A Novel Book Review Rich Narrative and Storyline The Ministry of Utmost Happiness offers a richly layered narrative that extensively explores the emotional and socio-political landscape of India. This rich storyline captivates readers by delving into diverse characters and exploring multifaceted themes. Such an in-depth narrative structure enhances the user experience by immersing readers in a complex and vibrant world, thereby encouraging them to invest emotionally in the characters and their journeys. Strong Character Development The book features well-developed characters, each with unique backgrounds and intricate personal stories. This focus on character development allows readers to form deep connections with the characters, making their experiences and struggles more relatable. Such strong character portrayal enriches the user experience, as readers can empathize with the characters, thus making the story more engaging and memorable. Vivid Descriptions and Imagery The novel's vivid descriptions and powerful imagery paint a compelling picture of the setting and context. These descriptive elements help readers to vividly visualize the environments and situations that the characters find themselves in. This effective use of imagery and description significantly enhances the user experience by creating a more immersive atmosphere, allowing readers to feel as though they are part of the world presented in the book. Exploration of Sociopolitical Issues The Ministry of Utmost Happiness bravely tackles significant sociopolitical issues, providing readers with a nuanced perspective on contemporary India. These explorations offer readers a deeper understanding of complex societal problems, fostering critical thinking and encouraging reflection. For readers interested in societal themes, this aspect of the book significantly enriches their experience, making the novel both educational and thought-provoking. Cons of The Ministry of Utmost Happiness: A Novel Book Review Pacing and Length Some readers may find the book's pacing and length to be challenging. Its intricate storyline can sometimes result in a slower pace, which may deter those looking for a quick read. The length may also appear daunting, requiring a substantial time investment. This can affect user experience negatively by potentially causing reader fatigue and disengagement if the story feels overly drawn out and laborious. Complexity and Accessibility The novel's complexity can be a double-edged sword. While it allows for rich storytelling, it can also make the book less accessible to casual readers.

The intricate plotlines and numerous characters may overwhelm those not accustomed to such dense literature. This complexity can detract from the user experience, especially for readers who prefer straightforward narratives, as they may struggle to keep track of the story and its multiple threads. Fragmented Structure The fragmented narrative structure can be another downside for some readers. The book often shifts perspectives and timelines, which can disrupt the flow and make it difficult to follow the storyline. This structural fragmentation can impact the user experience by causing confusion and reducing the overall coherence of the narrative, potentially making it frustrating for readers to piece together the complete picture. Uneven Focus on Characters There are instances where certain characters receive more attention and development than others, leading to an uneven focus. Some character arcs may feel underexplored or abruptly ended, which can be unsatisfying for readers invested in those characters. This uneven focus can negatively impact the user experience by leaving readers with unanswered questions and a sense of incompleteness regarding certain storylines. FAQ - The Ministry of Utmost Happiness: A Novel Book Review What is the genre of The Ministry of Utmost Happiness? The Ministry of Utmost Happiness is a multi-genre novel that blends elements of literary fiction, political drama, and social realism to explore complex themes in contemporary India. Who is the author of The Ministry of Utmost Happiness? The author of The Ministry of Utmost Happiness is Arundhati Roy, who is also known for her Booker Prize-winning novel, The God of Small Things. What are some central themes in The Ministry of Utmost Happiness? The novel delves into themes such as gender identity, love, political strife, and social injustice, weaving together the personal and the political to offer a vivid portrayal of life in modern India. How is the narrative structured in the book? The Ministry of Utmost Happiness has a non-linear narrative structure, featuring multiple perspectives and complex, intertwining storylines that span several decades. Is an extensive knowledge of Indian culture necessary to understand the book? While some familiarity with Indian culture and politics can enhance your understanding and appreciation of the novel, Arundhati Roy provides enough context for readers who may not have an extensive background in these areas. How does The Ministry of Utmost Happiness compare to Arundhati Roy's earlier works? Though both novels share Roy's distinctive lyrical prose and focus on social issues, The Ministry of Utmost Happiness is broader in scope and addresses more contemporary issues compared to The God of Small Things. Who would enjoy reading this book? This book will appeal to readers who enjoy thought-provoking literature that tackles social and political issues, as well as those who appreciate rich, character-driven narratives. Is there any controversial content in the novel? Yes, the novel addresses sensitive topics such as politics, religion, gender identity, and caste, which may be considered controversial by some readers. What type of writing style can readers expect? Readers can expect a rich, poetic, and deeply descriptive writing style, filled with vivid imagery and complex narrative techniques that are characteristic of Arundhati Roy's prose. Where can I find detailed reviews of The Ministry of Utmost Happiness? Detailed reviews can be found on literary review websites, major bookstore websites, and online forums where readers discuss books. Examples include Goodreads, Amazon, and The New York Times Book Review. In conclusion, "The Ministry of Utmost Happiness: A Novel" by Arundhati Roy stands out as a multifaceted narrative that delves deep into the human condition, political landscapes, and the complexities of Indian society. This book is a valuable choice for readers who seek a rich, thought-provoking literary experience

that goes beyond mere storytelling to offer profound insights into the intricacies of life and society. One of the novel's most compelling aspects is its richly woven tapestry of characters, each bringing their unique perspectives and backgrounds into the fold. From Anjum, a transgender woman searching for her place in the world, to Tilottama, whose life intertwines with various political and social movements, Roy's characters are vivid, memorable, and compelling. Their struggles, triumphs, and journeys encapsulate the broader themes of belonging, identity, and resistance, making the novel resonate on a deeply personal level. Roy's adept storytelling and lyrical prose further elevate the narrative, transforming it into an almost poetic journey. Her ability to intertwine personal stories with larger political and social issues creates a narrative that is as informative as it is moving. Readers will find themselves transported into the heart of India's diverse and ever-changing landscape, gaining insights into the country's rich history, culture, and ongoing socio-political challenges. Additionally, "The Ministry of Utmost Happiness" serves as a poignant exploration of resilience and the human spirit. Despite the myriad challenges faced by the characters, their stories are underscored by an underlying sense of hope and perseverance. This makes the novel not just a reflection on the issues it addresses, but also a celebration of the resilience of humanity in the face of adversity. For those interested in literature that offers both depth and beauty, "The Ministry of Utmost Happiness" is undoubtedly a must-read. It provides readers not only with an engaging story but also with the opportunity to reflect on larger social issues, enrich their understanding of the world, and appreciate the nuances of Roy's exceptional storytelling. This novel is a testament to the power of literature to inform, inspire, and ultimately, to connect us to the shared experiences of others.

[nakibistan]

Trans and non-binary folks have always existed in this world. We can trace their history back in many pre-modern civilizations.

Native Americans have a rich history of gender diversity. There were approximately 400 distinct indigenous nations in North American region. Of that number, 155 have documented gender variant & genderfluid traditions among native & indigenous folks. Many indigenous communities recognize at least four genders (feminine female, masculine female, feminine male, masculine male) as well as transgender, and most indigenous tribes have specific terms for gender fluid members. All of these non-normative & fluid gender folks are currently known as two spirits.In the 1990s, many gay and lesbian Native American activists in the United States and Canada began to use the term "two-spirit people" to describe themselves instead of the "berdache".

Asia is known for it's recognition of multiple trans and gender variant identities, including hijra/kinner, aravani, khawaja sara/khwajasira, mukhannith, mustarajjil, mutarajjil/mutarajjila, köcek, bakla, nat kadaw, bacha, khanith, sida-sida, doh-jens/ dojence, waria/banci, kathoey, kothi, jogappa, calalai, calabai, bissue, etc. Gender & sexual fluidity was celebrated among the earliest animists, pagans, hindus, buddhists, christians, jews and muslims. It is worth noting that, gender-diverse folks weren't never seen as threat to 'traditional family values' before the colonialization.

I feel very disappointed when I see those anti-trans laws are used as a justification of protecting [so-called] religious & moral values, traditional family institution & [cis] women. They really don't care how many trans lives are gone for transphobia in this world.

Shame on you, right-wing extremists, filthy republicans, evangelist conservatives. Shame on you bloody TERFs. Shame on you guys, who weaponize trans-hatred, queer hatred, under the disguise of "so called" religious moral, women's safety, and family values. Your cruelty will be met with justice one day. Your harmful actions will catch up to you through the karma 👊

[ohchr-news]

Pakistan’s Transgender Revolution

On May 19, 2023 by responding to Shariat the reserved verdict has struck down sections of the Transgender Persons (Protection of Rights) Act, 2018 by the Federal Shariat Court in Pakistan, reported Rehab Mahamoor, research assistant at Amnesty International. Of the many paradoxes of transgenderism in Pakistan is that, despite the innumerable hardships khawaja siras face, the country is actually a pioneer for transgender rights in Asia and the Islamic world. A watershed 2009 Supreme Court decision gave khawaja siras the right to vote and run for public office. Islamic Pakistan, at one time had among the most expansive Supreme Court protections and the best funding for transgender rights on the continent. Although surveys indicate about half of Pakistanis perceive khawaja siras as born intersexed, only about 1% of the hijra community is actually born hermaphroditic. Khawaja siras navigate complicated identity politics. Qamar Naseem, a transgender and public health activist with a local NGO called Blue Veins, described their situation to me over the phone from Peshawar. The Pakistani transgender community as a whole is called hijra. The former term of “shemale” adopted by the transgender community has been replaced with khawaja sira to refer to individuals within this hijra culture. This can refer to a cross-dressing man, a gay man or a person born male anywhere on the sexual spectrum.

[lgbtqiamuslimpedia]

LGBTQI+ Rights in Pakistan

LGBTQI+ community continuously faces discrimination in Islamic Republic of Pakistan.Both homosexuality & transgenderism are seen as deviant & immoral.Homosexuality is a punishable crime in both Pakistan's constitutional & federal sharia law.Pakistan's Transgender, Non-binary people who identify as Khawaja Sara (a term derived from sufi islam & also used as respective designation for hijras,queer people in Mughal empire) are also subject to various types of discrimination & harassment.Since 2020, anti-transgender sentiments spred across the nation.There were several protests by Islamists,Conservatives against Pakistan's Inclusive Transgender Bill.

Conservative Jamaat-e-islam claimed that ''The law was against Islam.There's nothing like transgender in Islam''.Senetor Mushtaq Ali first started the anti-trans propaganda that this law will allow marriages of same sex & sex change[...]

LGBTQ+ pride flag of Pakistan

In Pakistan homosexuality is a criminal offense under the Section 377.The section of the Penal Code criminalising consensual queer relations was inherited from the colonial rule of the British Raj.It was enacted on 6 October 1860 in Indian sub-continent and went into force on 1 January 1862.

Although some human rights activists,experts claimed that punishment under section 377 is rarely imposed.The Pakistani Constitution does not explicitly make mention of sexual orientation or gender identity.It does contain certain provisions that may impact the constitutional rights of LGBT Pakistani citizens.Further crossdressing is not criminalized in Islamic State of Pakistan.But Pakistani society is very patriarchal & transgressing the societal gender norms may bring threats against queer people.Crossdressing or transgressing the societal gender norms may be punishable under Pakistan's Sharia law.

History

Homosexuality was widely tolerated & accepted untill 1860s.Mughal,Gaznavid empires also tolerated several gender & sexual fluidity.Sultan Babur mentioned about his sexuality,crush in Baburnama.There were homoerotic & homoromantic writing in Islamic literature.From 1750-1830 female homoromantic narratives were documented in Urdu poetry.Transgender & Gender diverse people enjoyed high status in Mughal era.Hijra identity is documented to have evolved during the Delhi Sultanate (1226-1526),Mughal Empire(1526-1707). manual laborers, military commanders, political advisors, and guardians of the harem.Most of them were served in royal household,palace,harem.Further hijras were military commanders,supervisors of royal house,manual laborers,political advisors in mughal era.The dominant school of Islamic thought in the mughal empire, hanafism was much more lenient & did not mandate punishment for homosexuality.During the reign of the mughal emperor Aurangzeb, he brought Fatawa-e-Alamgiri,which mandated several types of punishments for homosexuality.

Since 1850s British colonized sexual & gender minorities in Pakistan,India & Bangladesh.In 1871 british labeled hijras as criminal & later started a widespread campaign against gender minorities in Indian subcontinent.As a result hijras/khawaja sara became a marginalised section society.From the beginning British Raj, colonial authorities deployed various strategies to eradicate hijras, whom they saw as "a breach of public decency.

The roots of the sectarian violence, like most discrimination against minority communities, can be traced back to the military dictatorship of Ziaul Haq.He imposed a hardline Sunni interpretation of Islam in the country,created and strengthened militant groups.

As part of the Islamisation of Pakistan, the Hudood Ordinances were enacted in 1979, stipulating severe punishments for adultery, fornication,sodomy.The amendments included corporal and capital punishments, such as whipping of up to 100 lashes and death by stoning if married (for adultery).

Hijra Culture in Pakistan

Transgender,Trans-feminine,Bigender,Genderqueer/Non-binary people are colloquially known as Hijra in South Asia.Hijra is an umbrella term for multiple gender & sexualities,including but not limited to Trans Woman,Intersex & Eunuch individuals.In Pakistan,many trans,queer & non-binary community prefer the term Khawaja Sara rather than Hijra.Some people doesn't like the term Hijra,Khusra,Khusaraa.Because such terms are often used to humiliate gender-diverse community in Pakistan. Beside this,transvestite homosexuals & transvestite dancers are known as Zenanna.Zenana people may take part in hijra tradition or culture.Most khawaja saras are deemed to have been direct cultural descendants of the court eunuchs of the Mughal era.

Most of the Khawaja saras also follow sufi beliefs & practices sufi Islam.Most of the Hijras,Khawaja Saras honour the Prominent Sufi & Shia figures such as Khawaja Gharib,Khwaja Chisti,Imam Husseini,etc.Khawaja Saras also pay homage to sufi shrines/dargahs.Khawaja Sara/Hijra do religious pilgrimage in Mecca.

Most of the Pakistani Khawaja Saras lives under the socio-cultural kinship,which called Guru-Chela.Hijra/Khawaja Sara community follows a hierarchal system.Guru is the head & leader of Khawaja Sara community.Chelas are the disciple of Guru Khawaja Sara/Hijra.Chelas have to obey Guru.Guru has to provide basic things for chela's livelihoods.Guru is also considered as mother in the hijra community.Guru's mother,senior hijras are called nani or dadi(grandma).

Chelas collects money by dancing,singing in marriage occasions as well as other social functions.Hijra/Khawaja Sara also blesses newly wed-couple,married couple,new-born baby.This practice is called Badhai in Hijra/Khawaja Sara culture.Pakistani society believed that God gave supernatural powers to Hijras/Khawaja Saras to bless & curse people.South asian people thought that hijras are born with genital dysphoria,gender ambiguity.People are afraid that hijras might curse their fate so people have listen to their needs,give them alms, & invite their presence at various events and functions, especially,birth of a new born child, circumcisions, weddings.

Despite having a relatively cultural tolerance Khawaja Sara faces social stigma,discrimination in religiously-conservative Pakistan. In northern Pakistan transgenders are the most vulnerable group.In Northern area of Pakistan, hijras faces widespread violence.

Trans,Khawaja Sara rights

Pakistan has very limited transgender/khawaja sara rights,intersex rights.Since 2018, transgender & gender diverse community got much privilege under the Trans Rights Bill.Hijra community often beg, dance & engage in sex work as their only means of livelihood,becoming soft targets for harassment,violence,abuse and rape, mostly in the hands of the local & religious polices.Transgender Persons (Protection of Rights) Act 2018 gave transgender people the right to choose their gender identity under the X card, right to access in healthcare & education,right to seek protection,etc.

But in 2023 Sharia court judgement declared the law against Islam.Some trans activists criticized the judgement of Federal Sharia court.Transgender,Khawaja Sara activist criticized the judgement of Federal Sharia court

Barrister Muhammad Aslam Khaki filed a petition in the Supreme Court that led to the hijra's voting rights after reading about a brutal incident in Taxila, near the capital, where police allegedly robbed and raped a group of eight hijras.

Since 14 November,2009 Hijras were allowed to vote under a third gender/sex option.Hijras got a recognition

[everything-is-crab]

Also, pakistan has some legal protections for hijras but homosexuality is punishable by death…

Interesting. Sorry I don't know much about LGBT related rights and laws from those countries and I think the exact situations there are a bit different/complicated than what you are describing.....I am not sure.

But I get what you mean. "Cis" homosexual people aren't as privileged compared to trans people in most places as Western activists make it out to be. And I agree.