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Table of Contents
ACKNOWLEDGEMENT ........................................................................................................................0
TABLE OF FIGURES .............................................................................................................................4
ACRONYMS:.......................................................................................................................................1
GLOSSARY .........................................................................................................................................1
EXECUTIVE SUMMARY .......................................................................................................................3
1 ........................................................................................................................................................5
INTRODUCTION .................................................................................................................................5
1.1.2 History of Trans-Genders In Different Era’s: .................................................................................... 7
1.2 Objectives Of Study:............................................................................................................................ 8
1.3 Challenges: .......................................................................................................................................... 8
1.4 Desk Review: ....................................................................................................................................... 9
1.4.1 Scope Of The Research: ............................................................................................................... 9
1.5 Study Design: ...................................................................................................................................... 9
1.5.1 Tools Of The Research: ................................................................................................................ 9
1.5.2 Demographics: ............................................................................................................................. 9
1.5.3 Interviews:.................................................................................................................................. 10
1.5.4 Categories Of Interviews: ........................................................................................................... 10
1.6 Case Studies: ..................................................................................................................................... 11
1.7. Data Analysis: ................................................................................................................................... 11
1.8 Structure Of The Report: ................................................................................................................... 12
1.8.1 Geographical Reporting In Karachi: .......................................................................................... 13
1.9 .Identification Of The Problem:......................................................................................................... 14
1.9.1Group of Stakeholders: .............................................................................................................. 15
2 ...................................................................................................................................................... 16
SECONDARY LITERATURE REVIEW .................................................................................................... 16
2.1 The Universal Declaration Of Human Rights:.................................................................................... 16
Research Question: ................................................................................................................................. 16
2.2 Biological Orientation Of A Transgender: ......................................................................................... 18
2.2.1 Hormone replacement therapy (transgender) .......................................................................... 19
2.3 Gender And Psychology: ................................................................................................................... 19
2.4 Religious Perspective: ....................................................................................................................... 20
2.5 Pakistani Constitution And Transgender Community: ...................................................................... 21
4 ...................................................................................................................................................... 38
FIRST- HAND RESEARCH ................................................................................................................... 38
4.1 STORIES FROM THE TRANSGENDER WORLD .................................................................................... 38
4.1.1 Filmy Names .............................................................................................................................. 38
4.1.2 Filmy Relations .......................................................................................................................... 38
4.1.3 Population of Transgender ....................................................................................................... 39
4.1.4 Types of Transgender ................................................................................................................ 39
4.2 Blocks Of Transgender ...................................................................................................................... 40
4.3 Medical Perspective .......................................................................................................................... 40
4.4 Exploring Guru And The Chaila System ............................................................................................. 41
4.4.1 Who Is Guru? ............................................................................................................................. 41
4.4.2 Guru Role ................................................................................................................................... 41
4.4.3 Guru-Chaila Relation ................................................................................................................. 42
4.5 The Biradari System .......................................................................................................................... 43
4.5.1 Tradition of Converting Chaila .................................................................................................. 43
4.5.2 The Concept of Punishing Chaila .............................................................................................. 44
4.6 How They Reach Dera ....................................................................................................................... 44
4.6.1 The Dera’s .................................................................................................................................. 44
4.6.2 Distribution Of Areas ................................................................................................................ 45
4.7 Farsi Kalam ........................................................................................................................................ 45
4.8 Finding Acceptance ........................................................................................................................... 46
4.8.1 Economic Acceptance................................................................................................................ 46
4.8.2 Social Acceptance ...................................................................................................................... 49
4.9 CNIC: IDENTITY CRISIS ....................................................................................................................... 52
4.9.1 Male Identity ............................................................................................................................. 52
4.9.2 Inheritance Rights ..................................................................................................................... 53
4.9.3 Voting Rights ............................................................................................................................. 53
4.9.4 The Trans-Ban on Hajj and Umrah Offering ............................................................................. 53
4.10 Inclined Towards Religion ............................................................................................................... 53
4.11 Complains And Stereotypes ............................................................................................................ 54
5 ...................................................................................................................................................... 56
POLICY & ADVOCACY RECOMMENDATIONS...................................................................................... 56
• Coining A New Word ....................................................................................................................... 56
• Collective Efforts Need To Be Done ................................................................................................ 57
• Acquisition Of New Birth Certificate ............................................................................................... 57
Table of Figures
Acronyms:
AAS: AIDS Awareness Society KII: Key Informant Interviews
Glossary
Cross Dresser/Transvestite: Someone who dresses in the clothing opposite of the
gender they were assigned at birth.
Drag: A term applied to clothing and make-up worn on special occasions for performing
or entertaining.
Farsi Kalam: The traditional language spoken among trans-genders in any difficult
situation is known as Farsi Kalam.
Filmy Names: The nick name given to any transgender by his/her Guru apart from their
original name.
Filmy Relation: The relationships among the transgender community which are not
blood relationships are called Filmy Relations.
FTM: A person who transitions from “female-to-male,” meaning a person who was
assigned female at birth, but identifies and lives as a male. Also known as a
“transgender man.”
HRT: Hormone replacement therapy (HRT) is any form of hormone therapy wherein the
patient, in the course of medical treatment, receives hormones, either to supplement a
lack of naturally occurring hormones or to substitute other hormones for naturally
occurring hormones.
Intersex: They are born with a reproductive or sexual anatomy that doesn't seem to fit
the typical definitions of female or male.
Khansa Khawaja Sira: They possess the characteristics of both male and female and
are considered the third type of trans-genders. They usually undergo medical
operations and treatments also.
Khawaja Sira: Respectful Urdu term for hijras, transgender and eunuchs.
MTF: Also known as a “transgender woman”, a person who transitions from “male-to-
female,” meaning a person who was assigned male at birth, but identifies and lives as a
female.
Executive Summary
This report is written by the eight students of the NED University and is a self-funded
research study. It contains the interpretations and findings based on the twenty one
interviews conducted of the trans-people living in the Karachi and other stakeholders of
the research topic. The research involves discoveries and facts related to the trans-
community living in the Karachi. However, the research covers a wide range of areas of
study about the outlook of the life as a transgender.
This study highlights the most segregated and deprived community in Pakistan which is
often subjected to abuse, killing, verbal and physical torture by the members of the
society, this community is known to be the “Trans-people of Pakistan”. The section 377
of the Indian Penal Code dated back to 1860 introduced by the British criminalizing the
homosexual sexual activities has its effects which are still felt by the trans-community of
Pakistan and Sub-Continent.
A thorough desk review is performed in order to understand the basics of the topics and
to connect the issues with the overall holistic approaches. The respective NGO’s are
approached to update the current affairs and the problems related to the trans-
community.
The social acceptance is also weighted from the birth of a trans-gender in a family and
the reaction of the parents to the time when a trans-gender grows and feels that he is
different from the other people and the increasing ambitions and interests of trans-child
towards dancing and singing and doing makeup and the attraction towards feminine
approach.
The problem of the Computerized National Identity Cards (CNIC) among the trans-
people and the reasons of keeping and registering male identity on the CNIC’s is
discussed to understand the nature of the issues and its effects on the life of trans-
gender.
The inclination of the trans-people towards religion is researched and also some
stereotypes are elaborated with some justifications from the trans-people and few
suggestions to media.
The journeys of some trans-genders are portrayed explaining the life of being a trans-
gender in Pakistan and the economic and societal pressures making the survival
miserable.
The study has concluded with policy and advocacy recommendations for the
government and policy makers respectively. The policies and laws addressing
“minorities” should be inclusive of the gender and sexual minorities, laws on physical
assault and sexual violence should provide coverage to the transgender community; not
just men and women.
Introduction
The marginalized group of Pakistani society is the transgender Community. In South
Asia, Transgender are usually referred to as “third gender “or “Hijras”, which are neither
male nor female. In Pakistan, transgender are considered as “Khwaja Siras“.
Transgender are classified into three categories based on genitals male transgender,
women transgender, and khansa transgender. Male Transgender are those who born
with male hormones and genitals. Women Transgender are those who born with female
hormones and reproductive organs. Khansa transgender are those who have both male
and female characteristics in terms of organs and hormones. Like any other
Transgender, mainly male Transgender mostly associate them as “Feminine”. They
frequently dressed like women termed as cross dressers.
Transgender lived in low income settlement areas, even in leased houses and the
transgender community based home (Dera) with their guru’s. Transgender with their out
classes in society surviving mainly street beggars, dancers and prostitutes. They
adopted these kinds of occupations because they are unskilled, illiterate which in turn
results in terms of unemployment. They are often subjected to violence, gender
discrimination, hatred and abuse by the local people, which lead them to socially
exclude from the society. But it is also found that rather than segregation, some of
Transgender have cordial relationship with their vicinity which is assumed to be extreme
kindlier than any other customary society. A number of cross-dressers have been the
major reason; they are accused for their faulty reputation.
Transgender have lost their socioeconomic status, which they have once acquired in
the Mogul era. The major reason is the colonization of British in the sub-Continent.
Specifically, transgender are not permitted to visit other transgender sight for the sake
of livelihood. When the transgender is born in a house, they are treated as the curse;
they are generally not embraced by their parents. Transgender have no difference on
the basis of caste, religion or racism, they all are considered as equal. Transgender also
espoused blue collar jobs such as tailoring, makeup artists, actors, lawyers, cooks and
beauticians etc. They commonly spoke their traditional language which is “Farsi
Kalam”.
In 2009, after the decision of Supreme Court the Cantonment Board announced
the jobs for the transgender community and made assurances with them, they shall
be granted equal citizenship and same rights as every human being desires to live.
They are employed by the Cantonment Board for the designation of Tax collector,
which was a drop in the bucket. There are number of NGO’s now counseling and
volunteering these transgender people, one of them is mainly Gender Interactive
Alliance. According to the local transgender, NGO’s are not funding them and they
didn’t receive any sort of vocational training which will help them in reducing the
gender gap.
13th -14th Century AD 16th -19th century AD 19th Century A.D 20th Century AD 21st Century AD
Start of deprivation:
Hijras were referred to as “violent and Gender Acceptance
most polluted beings “.According to The Supreme Court have taken the verdict to
the criminal act of 1871, they were incorporate transgender into the dominion of
categorized as criminal tribe, national data base of NADRA as “Third Gender”
inherently immoral and corrupt” and also declared the authorities to employ them in
different departments which ensure them equal
rights in the country.
1
Data extracted from the thesis of Al-Shima Rehman Ned University City Campus, Karachi.
1.3 Challenges:
• At the start of the field survey Karachi faced continues rainfall which was a
great challenge at the start of the survey.
January 2017 was problematic for the karachities. As the first rain of the winter
season on 13th January, which comes with strings attached? Due to continuous
rainfall, several areas of the city have flooded, making it difficult to move
around. Even the issues of public transport and the breakdown of electricity,
putting the local residents work down (Samaa TV 2017)2.
• The main problem that we experienced is the amount of time squandered to
identify the willing respondents for the interview and to determine the locations
where the respondent’s home was located.
• The transport issues were the major snag which leads to traffic congestion for
the participants to arrive at the suitable site, which have an impact on their
economic cost and mobility.
• Another challenge is to identify the cross-dresser in the TG community,
whether they are the real or fraudulent TG. Frequently, a whole day proved to
be unsuccessful on the civil hospital in District South as the doctors were not
willing to share the information of biological orientation of TG and in what often
does the number of cases circulated in the hospital.
• The lack of security concerns in the region was also a menace to the
participants and the respondents were not eager to capture the photographs of
them and they often stated, they have to take permission from their Guru to
give the interview to the investigators, as they are prohibited by their guru not
to give interviews to the examiners.
• The major challenge was the fear of interacting with transgender community
due to the set stereotypes and prejudices in the Pakistani society.
• The lack of support from family, relations and general public.
• Finding the Dera’s and surveying at late night.
1.5.2 Demographics:
Comprehensive information was accumulated from the participants regarding the
ethnography and demographics through unstructured manner. This includes the age of
participants, minimum education level of participants, average monthly income of
participants in PKR, migration from the rural to urban regions, ethnicity, and time of
workings etc.
1.5.3 Interviews:
Interviews were conducted in an unstructured manner. The rationale behind this was
unstructured interviews gives an opportunity to the small number of participants to
explore their perspective on a specific situation and it requires an individual to be open-
minded. Around 21 interviews were carried out in the geographical regions of Karachi
i.e. Jama Cloth Market in District South, Chota gate Airport in District Malir, Jahangir
road Quarters in District Central, Teen Hatti Flyover, Liaquatabad in District Central, Taj
Complex in District South Karachi, Jubilee Market in District South ,Services Hospital in
District South, Ned University City Campus in District South with appropriate
stakeholders which took about 12hours .In reference to the research ethics, informed
consent was adopted by the participants.
The FGD was conducted by the moderator, where as co-moderators were assigned to
start the purpose of note taking and recording. The conversation begins with the
moderator and following subject areas were discussed in FGD’s sessions such as
acceptance in the conservative society, education and employment opportunities, CNIC
cards, medical assistance, basic human rights etc.
The transcripts of the interviews were also developed mainly for all of the stakeholders
whereas comprehensive transcriptions of FGD were also manufactured in English
language.
SECTION 3 Demographics
1.9.1Group of Stakeholders:
There are number of stakeholders involved in context to the transgender
community, the table synthesizes the perceptions of the stakeholders involved in
this subject area.
Bindya Rana who was the founder of GIA, shares the key information
associated how the TG engage themselves in Guru Chaila System, and
NGO Chairperson she herself was the guru who guides and teaches to her community.
Local Most of the shopkeepers were keen to shared that TG with their peers
Shopkeepers come to market for purchasing bangles, make-up accessories and
clothes. They did not employ TG because of their image in the society;
they are degraded by the people.
Doctors They informed regarding the birth of a TG child in one of their cases
(Gynecologists) which they have observed in their life as gynecologists and they also
shared that TG in Pakistani society are almost male rather than Female
TG and number of male TG become cross–dressers to earn income as a
beggars wandering around the streets. Most of the high income TG goes
through surgical operations for specifying their gender.
Commuters He emphasized that these TG people utilize the injections which costs
Rs.350-Rs.400/- and helps in keeping their female attire most
appropriate and shaping their body parts.
Lawyers TG advocate stated about his community that the TG are their own worst
enemy, they segregate themselves from the society and commenced to
inhibit in community based home. They are least interested in hard labor
in order to survive in this conservative society.
Secondary Literature
Review
Research Question:
What are the factors which act as a hurdle in the survival of “Transgender
Community “in Pakistan?
3
Reference: http://www.samaritanmag.com/we-have-30-basic-human-rights-do-you-know-them
“After observing the basic human rights, there was a strong realization that
transgender community is deprived from the basic human rights.”
Transgender people are born with sex characteristics (including genitals, gonads and
chromosome patterns) that do not fit typical binary notions of male or female bodies.
Transgender is an umbrella term used to describe a wide range of natural bodily
variations. In some cases, intersex traits are visible at birth while in others, they are not
apparent until puberty. Some chromosomal intersex variations may not be physically
apparent at all. In biological terms, sex may be determined by a number of factors
present at birth, including:
People whose characteristics are not either all typically male or all typically female at
birth are Trans-genders. Some transgender traits are not always visible at birth; some
babies may be born with ambiguous genitals, while others may have ambiguous internal
organs (testes and ovaries). Others will not become aware that they are transgender
unless they receive genetic testing, because it does not manifest in their phenotype. 4
Some intersex people may also undergo HRT, either starting in childhood to confirm the
sex they were assigned at birth, or later in order to align their sex with their gender
identity.5
Researchers who specialize in the psychology of women; the psychology of men and
masculinity; and lesbian, gay, bisexual, transgender, and questioning (LGBTQ)
4
Reference: http://www.asiapacificforum.net/resources/manual-sogi-and-sex-charactersitics/
5
Reference: http://www.wpath.org/Documents2/socv6.pdf
psychology all contribute to our understanding of sex and gender. Much of the work in
this area is conducted from a feminist perspective because feminist psychologists
interested in the psychology of women were the primary founders of the study of gender
as we know it today.6
“To Allah belongs the dominion of heavens and earth; He creates what he wills.
He gives to whom He wills female, and He gives to whom He wills males. Or He
makes them [both] males and females, and He renders whom He wills barren.
Indeed, He knows and Competent.”
Islam supports the right and existence of those who fit the picture of Makhannathun.
Islam possesses equal opportunities for men, women and transgender, so that they
may realize their full individual potential according to their wish keeping in mind the right
path prescribed to them. This can include taking part in public, financial and educational
developments and benefiting equally from the results.7
• The decree also dwelt upon societal attitudes towards Trans-genders. It went to
the extent of terming ‘haraam’ any act intended to “humiliate, insult or tease”
them.
• The fatwa ended with a word on last rites, declaring that all funeral rituals for a
transgender person will be the same as for any other Muslim man or woman.8
6
Reference: http://www.oxfordbibliographies.com/view/document/obo-9780199828340/obo-
9780199828340-0054.xml
7
Reference: http://muslim-academy.com/rights-of-transgender-in-islam
8
Reference: http://www.dawn.com/news/1267491
• Part II 37: The government pledges to promote Islamic values among its Muslim
citizens, to protect marriage and the family and to oppose obscenity.
• Part II 38: The government will guarantee all of citizens’ education, job training,
and health care services, including social insurance.
• Part IX 227: Islam is the official state religion, and all laws, rules, regulations and
other such legislation must be compatible with Islam, as defined by a government
appointed Islamic council.9
• In 2009, the Pakistan Supreme Court delivered a seminal ruling, recognizing the
dignity of Transgender and declaring them the third gender under the equal
protection clause of the Pakistan constitution.
• Article 25 states that “there shall be no discrimination on the basis of sex.” The
Supreme Court noted that transgender persons have been neglected “on
account of gender disorder in their bodies.”
• They have been denied the inheritance rights as they were neither sons nor
daughters who inherit under Islamic law.
• To remedy discrimination against transgender, the Court ordered provincial and
federal governments to protect transgender
1. Gender identification,
2. Right to inherit property
3. Right to vote
4. Right to education
5. Right to employment.
• The Pakistan Supreme Court compares transgender persons with “disabled
persons “and articulates their gender status as “gender disorder.”10
10
Reference: http://www.huffingtonpost.com/liaquat-ali-khan/transgender-dignity-in-
is_b_10089712.html
Homosexuality % % %
should be accepted
Malaysia 7 10 11
Turkey 7 9 10
Palestinian territories 5 3 --
11
Reference: http://www.huffingtonpost.com/liaquat-ali-khan/transgender-dignity-in-
is_b_10089712.html
12
Reference: http://www.huffingtonpost.com/liaquat-ali-khan/transgender-dignity-in-
is_b_10089712.html
Indonesia 4 3 2
Jordan 5 1 1
Egypt 3 2 3
Tunisia 3 2 1
Pakistan 2 2 2
13
• A later Gallup poll in 2009 showed that none of the 500 British Muslims polled
believed homosexuality to be "morally acceptable".
• A pejorative word “Khusra” is in active currency to denigrate the personality of
Trans-genders. (Friends might tease a feminine-looking friend as a khusra. An
incompetent politician is called a khusra. In both India and Pakistan, the word
khusra is associated with impotence, incompetence, and powerlessness.)
13
Reference: https://en.wikipedia.org/wiki/LGBT_in_Islam#cite_ref-151
14
Reference: http://www.huffingtonpost.com/liaquat-ali-khan/transgender-dignity-in-
is_b_10089712.html
The clerics who issued the fatwa included Imran Hanfi, PirKaramat Ali, Abu Bakr Awan,
Masoodur Rehman, Tahir Tabassum Qadri, Khalil Yousafi, Gu lAteequi, Gulzar Naeemi,
Intikhab Noori, Abdul Satta rSaeedi and Khizarul Islam.15
Transgender born with male genitals, they considered themselves as “women”. Majority
of these transgender people gone through painful surgeries often without any aesthetics
to be closer to their female attire. As Transgender are recognized as a separate gender
in Pakistan, but eunuch sex is prohibited and is punishable by life in imprisonment.
The government of Pakistan announced jobs for the trans-genders across Pakistan.
The cantonment office board hired transgender people for a post of tax recovery. After
ascertain the honorable employment, it develops socioeconomic status and abolish the
abuse of degradation and dancing. The government authorities utilizes the loud and
aggressive behavior of transgender bloc to imposed tax evaders to pay the remaining
amount, while it silently rejects them rights and societal safeguard.
15
Reference: http://www.dawn.com/news/1267491
16
Reference: https://en.dailypakistan.com.pk/headline/lhc-orders-to-include-transgender-persons-in-
census/
Nadeem Kashish says unwanted children handed over to the care of gurus are sexually
abused and financially exploited. A leader of Pakistan’s historic transgender community
has called for an end to the culture of “gurus”, the leaders of transgender groups who
take unwanted children into their care. Nadeem Kashish, the president of the She-male
Association for Fundamental Rights, says that, far from acting as guardians, the gurus
encourage young transgender people to take up sex work. “We must eliminate the
culture of handing over Trans-genders to gurus in childhood,” said Kashish. “They
sexually abuse them and compel them to beg on the streets.”17
One of the major issues that are stressed in transgender community is Guru-Chaila
system. Off the street’s Pakistan’s Transgender community is a tight clean access
society. They lived in Community based home (derra). They established finally with the
separate legal system and even with the separate coach. New TG who desired to join
by their own will must go through the right of passage by an older member “Guru”. After
that, they will be a part of the community. The Guru introduces the beginner to the other
members of the community and she says to the novice you are now my “Chaila “and
call her with her nick name. A beginner must have a respect for her guru (just like
parents), and guru respects her with the same way. New recruits must have to work for
their guru to earn income by begging on the streets. If the novice doesn’t obey she must
have to pay fine to the community. The fine amount can be Rs.500 or 1000 Pkr. It’s only
to teach them a lesson not to misbehave with her guru again. If she leaves her guru,
they will cut off her foods and water. The other TG doesn’t speak to them until and
unless the novice pays her fine and apologize to her guru. If the novice TG migrates to
other sight, the guru will levied some fine on her which will exceed above or below his
selling price, as she has to payback what the guru have spent on her. So, the guru
doesn’t suffer any losses. The new guru pays the old guru in front of the elders. The
elders take a cut from the transaction.
17
Reference: https://www.theguardian.com/society/2016/dec/25/pakistan-transgender-leader-culture-
of-gurus--nadeem-kashish
18
Trans-genders: Pakistan's Open Secret (LGBT Documentary) - Real Stories Director:
SharmeenObaidChinoy
2.11.4 Intersex
Intersex people have genitalia or other physical sex characteristics that do not conform
to strict definitions of male or female, but intersex people are not necessarily
transgender because they do not necessarily disagree with their assigned sex.
Transgender and intersex issues often overlap, however, because they may both
challenge rigid definitions of sex and gender.22
19
Reference: http://dictionary.reference.com/browse/androgyne
20
Reference: http://encarta.msn.com/dictionary_/transvestite.html
21
Reference: http://blogs.villagevoice.com/dailymusto/2010/11/is_tranny_so_ba.php
22
Reference: http://www.trans-academics.org/
1. Mard Khwaajasara
2. Aurat Khwaajasara
3. Khansa Khwaajasara
Those community members who have already been provided CNICs are also being
registered to vote in the next general elections. “Gurus (patrons) must advise their
disciples to acquire identity cards immediately so that they can avail their rights and also
register themselves as voters.23
23
Reference: https://tribune.com.pk/story/331535/transgender-rights-nadra-provides-three-gender-
categories-on-CNIC-registration-form/
The word ‘zenana’ refers to a transvestite; a person, especially a male, who dresses in
the clothing of the opposite sex for psychological, reasoned to the concept of being a
hijra.
Although, this judgment by the Supreme Court was very significant, it did not provide
the distinction between congenital eunuchs, transvestites, and transsexuals. All these
categories seemed to have been thrown under one category, ‘transgender.’ Since
homosexuality is shunned by Islam and thereby the society in the Islamic Republic of
Pakistan, eunuchs are still ill-treated and viewed with derision because they are still
associated with homosexuality in the eyes and hearts of the people.
There is a need to distinguish between congenital eunuchs and other groups like
transvestites and transsexuals who indulge in homosexuality by choice. If such a
distinction is made by the state then people will not feel the need to abandon their
children, and eunuchs will not resort to illegal activities because they will have choices.
They should be provided the same healthcare and education as other citizens of
Pakistan. There should be no discrimination on the basis of their sex.
The fight to get the state to accept homosexuality is a separate and different fight from
that of the eunuchs. Eunuchs are considered different on the basis of their ambiguous
genetalia. That has nothing to do with their sexual orientation.24
24
Reference: https://genderanddevelopmentinpakistan.wordpress.com/2015/09/03/congenital-
eunuchs-vs-Trans-genders/
Trans-Action Alliance aims to reclaim spaces for transgender community. The alliance
is committed to break barriers for Trans-rights in Pakistani society. Trans Action is
providing space to trans community to share ideas, opinions and problems, its long-term
goal is to change attitudes towards trans-phobia in Pakistan and has started its efforts
with the hopes that trans members using Trans-Action will find the confidence to stand
up for their rights.
health care in addition to their efforts for trans inclusive livelihood programs and
humanitarian responses.
SAFFAR aims to protect the Rights of She-Male (Eunuch’s) through skills for livelihood
as to maintain their challenges and increased the capacity building. SAFFAR wants to
create awareness about the rights of the she males’ pitfalls of undemocratic system
through sustained advocacy campaign in media and other civil society forums.
• Wajood:
“Wajood”, that literally means existence, is a registered community based organization
made for the transgender community in Pakistan. Bubbli Malik is the CEO of 'Wajood'.
Wajood Organziation has been established for the sole purpose of assimilating the
transgender community in Pakistan, to create a safe platform for them and to provide
them with opportunity.
The organization also runs a literacy programme to reduce illiteracy among the hijras, in
a hope to make them more educated and able to find adequate work to support
themselves and their families.
The aim of GIA is to raise awareness of the issues concerning transgender people in
Pakistan and cultivate a supportive, empowering and non-judgmental environment for
them. They hope to achieve the acceptance of transgender people as equal members
of Pakistani society. One of the main objectives of GIA is to advocate and facilitate
employment for transgender Pakistanis.
Demographics On Trans-
People Of The Society:
3.1 Age Of Participants: Trans-Genders
Following is the age of the participants interviewed. In which the youngest is the Shams
and the oldest is the Ghulam Haider.
Name Age
Moonlight 42 years
Shams 21 years
Barkat 45 years
Monaliza 31 years
Nargis 35 years
14
12
10
0
20-40 40-60 60-80
AGE OF PARTICIPANTS
0
primary secondary higher secondary graduate
LEVEL OF EDUCATION
No
13
of
Mi
11
gra
nts
9
1
Sindh Punjab Balochistan Kpk
Inter-province migration
Most of the respondents belong to the Interior Sindh while some belong to the province
of Punjab. The population of Karachi native trans-people with respect to respondents
was very small. However, the Balochistan and KPK respondents were not involved.
1
east west south central korangi malir
15,000
10,000
5,000
0
20-30 30-40 40-50 60-70
involved in sex works, prostitution, dancing and singing which makes them greater
money. However, few trans-people were educated and were doing white collar jobs too.
The least income was found among 60-70 years of age trans-people whose main
source of income depends upon begging.
Occupation
NGO worker
Advocate
Cook
Dancing
Begging
0 1 2 3 4
No. of Trans-people
25
Gender Interactive Alliance (GIA) resource
26
NADRA
The
Dancers, Singers
Prostitutes/Sex-
and Drummers
workers
Many females who cannot conceive a child are also known as Trans-women and cannot
be distinguished easily between women as they are not physically different from other
27
Gender Interactive Alliance (GIA) resource
28
Services Hospital, Jama Cloth Market, District South, Karachi
women. Many women have male hormones and have female appearance and many
males have female hormones and are apparently male.
Transgender do not change their appearance until adulthood and can’t be distinguished
upon their sex as hormonal changes occur after adulthood. People who are financially
stable go through a hormone replacement surgery and become
gender specific. And some surgeries are organ removal One of the Doctors
surgeries as these people are not comfortable with their organs. Stated This,
29
Oxford Dictionary
As the transgender are excluded from their real families so it is the Guru who provides
them the love and care of the parents. It is the reason due to which the Chaila’s also
love their Guru and pay respect to their decisions.
The role of the Guru is complex but shows that they are the central personalities in any
transgender life. The Guru can be good and bad too but the gap created by the
exclusion of the relations and the families is then fulfilled by Guru’s.
However, many argue that the transgender when reaching at the age after which it is
confirmed that his interests are different which are reflected by the sexual behavior so
many transgender leave their families as they are not allowed to fulfill their desires
regarding wearing ladies suites, having long hairs, dancing on the traditional songs and
singing and doing makeup so they fled to the Dera’s to live with the people of the same
kind and also they want to express the desires which are growing in them due to
hormonal disorders.
The Guru has the share in the income of the Chaila’s and in some cases the larger sum
of money is taken by the Guru’s. While asking from the Chaila’s about this
discrimination in the distribution of money the Chaila’s cannot argue with the Guru’s due
to their influence and the fear of excluded from the community.
Sindhi Hindustani
Tradition The Guru covers the Tradition
The Guru maculate the
head of Chaila by shawl
hand of Chaila with
and then pass the
percolate(Chona) or
needle through the
cachou(Katha)
nose of the Chaila.
It is observed that the cross-caste conversion of Chaila’s by the Guru’s is not welcomed
in the transgender community and sometimes if happens so leads to great problems.
It is a norm in transgender community that if the Chaila do not obey the Guru’s
decisions so he is fined for the act, the reason for fining is to make the Chaila realize
that he has done wrong and his act is insulting for his Guru.
When a transgender was
If any Chaila does not pay the fine or penalty to the Guru so he asked that why do you
is shunned off by the whole transgender community and no obey Guru?
one from the community is allowed to meet him and he is
banned from the community. So he replied;
Therefore they leave their house in search of a guru to fulfill their desires. This is the
process of reaching the Dera and Guru.
According to the research, it is founded that in the city of Karachi there are many dera’s
of transgender people namely Liaquatabad Dera, Aram Bagh Dera, Malir Dera and
Lyari Dera etc. These dera’s can be called as the Centre where decisions are made and
the transgender gather at dera first to assemble and then move out for the work. When
transgender from other city and areas visits so they also serve as the place for them to
live and relax.
This distribution of land by dera’s is marked after the partition of India and Pakistan and
this is transferring from generations within the transgender community. And the Guru
before his dead made his one of the Chaila as the new Guru of the dera.
If any transgender from other dera and area falsely receive the money from the area of
the other dera so he is dealt with strong action by the affected dera.
While confirming from the Advocate of the Sindh High Court, it was inquired whether
this distribution of land has any legal authority so it was told that these norms are
applied only to the transgender people and their community, it has no concern with the
other departments and people. Also, it does not have any legal importance.
The game starts when a transgender dress up with tight body fitting outfits, makeup,
colorful bangles and perfume goes out to wait for the customer at the busy intersections
and posh areas of the city after the midnight. They also have a woman who is also
involved in this game because as sex workers are criminalized in Pakistan so a
constant threat lies with the people involved in such activities so to prevent this a
woman accompany the transgender sex worker with the customer to avoid unusual
circumstances. Two men who are positioned away from the transgender search for the
clients and also provide a sort of protection to this activity.
Most of the crimes reported with respect to trans-people are of burglary of nail polishes,
makeup stuff, lip stick and other accessories.
One more fact was found that many transgender do not want
to work hard and earn money because they earn more through begging than other
people so they do not see opportunity cost in doing hard labor. The people also see
transgender as victims and usually due to soft attitude of people towards transgender
they are given more money by the people.
The reason which was found is that the transgender living with the families never wore
the specific dress of female at homes and family, they wore the simple male dress
usually the kurta and shalwar. But when they come to dera to start their work so they
change their dresses and wore the feminine dress. This is due to the nature of activities
associated with their bread and butter like the dancing, drumming, singing etc. One
more fact which was identified shows that the people make them to wear such dresses
because the transgender dressed in masculine dress is not given money by the people
and never taken seriously and is associated as fake transgender or cross dresser.
The bangles were also a major stuff which attracted their interest.
They often buy the bangles of bright colors due to the dancing
functions in which they have to perform.
4.8.1.7 Cross-Dressers
As Karachi, the economic hub of Pakistan and the port city contributing 70% in the
revenue money has a natural tendency of migration of people from rural and other
areas of Pakistan towards Karachi. The reason is mostly seen as economic. Similarly
the transgender of Punjab are also migrating towards Karachi due to more aspects of
making more money through dancing, begging and other economic circle for
transgender.
The transgender of Karachi which are natives are the biggest opponent of this
migration. They accuse these Punjabi transgender as cross-dressers. They are
concerned that these people are ruining the image of the local transgender community.
They are men with big moustaches and beard when they came to Karachi so they
shave off their moustaches and beard and cross-dress. Due to unemployment and lack
of education they perform such activities. The local transgender were also shameful
condemning the attitude of these cross-dressers towards general public at the traffic
jams, public places and different locations.
The one more direction which was identified was the large sum of money collected from
Karachi in terms of Zakat, Khums, Sadqa and Khairat.
“KUTTA NHI CHORTEY, BILLA NHI CHORTEY AUR 2 MIN MA DAARHI MONCHEN
SAAF AUR KAAM SHURU
Almost all the shopkeepers were not interested in hiring a transgender worker. Indeed
we found a ladies tailor shop which have a transgender tailor but the other co-tailors
working with the transgender tailor were not happy and their attitude was complaining.
However, mostly agree that these people are discriminated and deprived of
opportunities by the society.
Non-
Different
Abusive Fake serious
creatures
attitude
In Pakistani conservative society where the women are not given equal rights, the
situation for transgender is even much worse. Most of the families abandon the child
and give it to the Guru and never owned it. However, some of the families accepts it as
a reality and own their child.
A trans-gender replied to the question that why they don’t do hard labor?
“LOG NAUKRI NHI DETAY HAMEN BALKEY BHEEK DENA PASAND KRTEY HEN.”
“YE LOG HOTY MUZAKKAR HAIN MAGR BAAT MOANNAS KI TRAH KRTY HAIN”
While commenting on the jobs provided to transgender as tax collectors one said
that they were chosen randomly with biasness and the jobs given were not
permanent and they were again segregated from the society as they have to visit
door to door to collect tax from the Cantonment areas.
The interests of the trans-child is different from the “KISI PER HAMARI WAJA SEY
start, he likes to plays with dolls and feminine KECHAR NA AYE.”
toys. Wearing dupatta and doing makeup and
dancing on songs. Such child face a problem that
their biological makeup does not support their
sexual preferences and are often referred as “a
woman kept in a man’s body”.
The parents and siblings do not allow the trans-child doing such activities because they
feel disgrace, shame and humiliated among other people in the society. To stop the
trans-child from doing his acts of interests they are subjected to torture, killings and
abusive behaviors.
As by the growing age when the trans-child is fed up of such restrictions so they fled
their families and homes and started living with the other transgender which are the
people of same type. They also feel satisfied among themselves instead of other
beings.
Chakka
Gando Khusra
Murat Hijra
Zankha Poneyattha
Zanana Khadra
4.8.2.3 Education
Majority of the transgender community is illiterate
and are never been to school. The few lucky ones An educated transgender shared his
who made to the school are never welcomed by motivation;
the other students and are abused physically and
“ILM INSAN KI TEESRI ANKH HA.”
verbally. Due to such societal pressures they are
obliged to drop their studies and are left to live the
lives on their own.
Lastly, the trans-people are also interested in cooking food. They are great cooks and
are often employed as cooks in the houses.
However, after the Supreme Court of Pakistan ruling when the trans-people were
allowed to make CNIC’s according to their specific gender so many trans-people did not
updated their record and remained registered as male citizens.
One of the problems which create hurdles for the trans-people in getting CNIC is that
many trans-people were asked by the NADRA to go through medical checkup to prove
their third gender and its type. Due to this many trans-people protested this act of
NADRA and blamed for discrimination. They argued that if they have to prove their third
gender so the men and women should also be obliged to prove their respective
genders.
It is also observed that many trans-genders have also contested elections for the
national assembly and other seats but was not successful. This shows that they are
aware of their rights and want to participate in the decision making bodies by making
their candidates successful.
It is found while interviewing that they cut their long hairs and try to make their looks
masculine before the Hajj and Umrah offering to avoid any unnecessary consequences.
An astonishing fact was discovered that the cleaners of the inside area of the shrine of
the Muslim Prophet Mohammed (P.B.U.H) are also trans-people who look after the area
close to the graveyard of the Prophet Mohammad (P.B.U.H).
The reason identified to employ trans-genders for this purpose was the concept of the
Pakeeza in the religion of Islam.
Many trans-genders are found at Dargah’s and Mazaar in Karachi, which shows there
inclination towards the Sufism. In an interview, a transgender replied to the question
regarding the religion that they are not divided according to the sects and respects the
rituals of every sect. For e.g.: Youm e Ashoora and 12th Rabi ul Awal.
It was observed that the trans-genders have also strong connection with the religion and
they are practicing Muslims. They pray five times
A transgender stated this while
a day regularly and are referred to as Haji and
criticizing the role of religious
Namazi’s. While asking them about their Guru we
scholars;
found that the trans-genders whose Guru’s were
religious, impacted the Chaila’s life too and “Deen ke undar daarhi hai, har daarhi
similarly the Chaila’s were also attracted towards ke undar deen nhi
the religion while some of the trans-people at an
early age were involved in the dancing, singing Hai, har daarhi wala deendar nhi huta“
and sex activities later on they dropped this and
adopted the Haji Namazi concept and started to
live their lives accordingly and disconnected them
from the trans-people who were still involved in
such activities.
The main reason of their inclination towards religion is that religion provides hope and
reason to live, transgender people have acute acceptance in worldly relations and due
to their biological orientation, they do not have children, which make them alone forever.
Religion enlightens their life with hope and motivation. Religion is a source of
eradication of pain and sorrow.
This is the main cause of difficulty which was tackled by the interviewer because the
trans-genders were not interested to talk and also alleged us that the interviewer
belongs to the media and will make a story out of their issues.
The influence of the media was so huge that they were even reluctant to trust us as
students and share the information, they viewed us with the suspicion and many
provided the information incorrect.
One of the stereotypes associated with trans-gender is that they curse the people!
So they replied that we are also the same beings as you people, however, it is just a
general perception among people that the trans-gender curse that “TUM MA BHI HUM
JAISA KOI PEDA HOJAYE”.
The second stereotype associated with them was that where they are buried and do
they have funeral offering too?
The answer was that it is a false perception created by the media that we have separate
cemetery and our funeral offering happens at night only. We are also buried in the same
graveyards like the common people and we also have funeral offerings.
Apart from the ruling of Supreme Court of Pakistan in 2009 on recognition of trans-
genders as a third gender in Pakistan, there is no legal and social protection for the
transgender community in Pakistan that support them to exercise their basic human
rights as a citizen. This research has identified crucial areas which need urgent and
immediate attention of state and civil society organizations to recognize and ensure
basic human rights of transgender communities in Pakistan.
The recommendations given below promote and advocate inclusive and participatory
approach where transgender community is meaningfully involved and empowered to
participate in development of laws, policies and programs being devised to improve
their lives.
a) The students or parents should notify the school administration that the student has
different gender identity. The school administrator must issue the student school
registration card according to his/her gender identity.
b) The school must have clear policy regarding transgender. The teachers may raise
awareness in the class and ask their students not to tease, harass or discriminate the
transgender individuals. The teachers must present themselves as a model in treating
transgender without discrimination. The students mostly follow their teachers and
imitate them, if a teacher is mistreating or mocking at trans-individual the rest of the
class will definitely do the same.
c) The school must implement equal opportunities and harassment policy very strictly
regarding trans-genders. The school administration must take into account these issues
very strictly and those who violate the rules must be punished.
• Inheritance Rights:
Complex issues still need to be resolved, including inheritance rights. They should be
given equal rights of inheritance and adequate policies should be formulated regarding
this. This will also discourage
quota in employment. In addition, it will also help them to get separate reserved seats in
National Assembly, Senate and Provincial Assembly.
HIV/AIDS is not the only problem that they have. We need a solution to all the problems
that drives them towards prostitution and other such activities causing HIV/AIDS. There
is an awful need for civil society organizations to step forward and co-operate with
transgender people’s organizations in monitoring and mainstreaming their issues to
ensure full respect for their human rights.
Human rights and other civil society organizations should take up the issues of Trans-
genders as part of their mandate for social change. It is necessary that the concept of
mainstreaming khawajasara into the social fabric is popularized in order to keep
families, religion and media from fostering extreme forms of intolerance to gender non-
conformity. Civil society can play a crucial role in educating the masses on harmful
effects of stereotyping gender roles and the importance of non-discrimination based on
gender, gender identity and expression.
Even after counseling, some trans-genders might want to live with other trans-genders
instead of living with their families, so residential facilities should be provided for them
so that they can spent some time with desired people or can live their permanently by
their own will. Government must establish separate institutes like those we have for
orphans, special children etc. The institute will be responsible to educate and brought
up these children as good citizen of country and must allocate special scholarships for
brilliant students and specify job’s for them on quota basis. In addition, skill based
programs must also be offered so that they don’t need to adopt begging for their living.
It will be a major step to eradicate the Guru-Chaila system as it has been observed that
they usually want a Guru so that they can get identity in their community and the Guru
will provide them with employment too. If the government initiated this scheme, the
trans-genders will be self-sufficient and won’t be exploited by their Gurus only for their
basic rights.
Section 371, Section 377 And Section 337 Of Pakistan Penal Code Are Given Below:
Section 371:
Whoever sells, let to hire, or otherwise disposes of any person with intent that such a
person shall at any time be employed or used for the purpose of prostitution or illicit
intercourse with any person for any unlawful and immoral purpose, or knowing it to be
likely that such person shall at any time be employed or used for any such purpose,
shall be punished with imprisonment which may extend to twenty-five years and shall
also be liable to fine.
Section 377:
Whoever voluntarily has carnal intercourse against the order of nature with any
man, woman or animal, shall be punished with imprisonment for life, or with
imprisonment of either description for a term which shall not be less than two
years nor more than ten years, and shall also be liable to fine.
Section 337:
• ‘arsh’ means the compensation specified to be paid to the victim or his heirs.
• ‘daman’ means the compensation determined by the Court to be paid by the offender
to the victim for causing hurt not liable to arsh.
• ‘qisas’ means punishment by causing similar hurt at the same part of the body of the
convict as he has caused to the victim or by causing his death if he has committed
qatl-iamd in exercise of the right of the victim or a wali.
• ‘diyat’ means the compensation specified in Section 323 payable to the heirs of the
victim. It is an alternative punishment to qisas.
• ‘ta’zir’ means punishment other than qisas, diyat, arsh , or daman
1. Whoever uproots;
a) All the hair of the head, beard, moustaches eyebrow, eyelashes or any other part of the
body shall be liable to arsh equal to diyat and may also be punished with imprisonment of
either description for a term which may extend to three years as ta’zir.
b) One eyebrow shall be liable to arsh equal to one- half of the diyat.
c) One eyelash, shall be liable to arsh equal to one fourth of the diyat.
2) Where the hair of any part of the body of the victim are forcibly removed by any process
not covered under sub section (1), the accused shall be liable to daman and imprisonment of
either description which may extend to one year.
• A Complete Package
Social exclusion diminishes the ability of transgender community to participate in
socioeconomic affairs of mainstream society and possibility to avail socio-economic
opportunities available for general population. Endeavors for social empowerment need
to be backed up by economic empowerment. It could further include ensuring equal
opportunity for getting appropriate education and vocational training, workplace security
and safety and micro financing.
• Political Visibility
Due to poor socio-economic status, stigma & discrimination, lack of acceptability in
political arena the examples of active political participation of transgender community is
rare. Focused advocacy interventions are essential to change attitudes of political
parties and to motivate the transgender community to increase their political visibility.
Generating gender specific data including transgender voters in every constituency is
essential in this regard.
• Legal Support
Ensuring basic right of getting legal support to access justice by the transgender
individuals is another area that needs special and urgent attention of state and civil
society organizations. Programs addressing sensitization needs of judiciary and lawyers
on transgender community should be developed.
• Role Of Media
There is an understandably huge dissatisfaction of transgender community around role
of media in depicting lives and figures of these communities in a way that strengthen the
already existing stereotypes and negative perceptions. Serious efforts are needed to
involve media in advocacy and promotion of rights of these communities.
6
Case Studies
body can be transferred to her loved ones. When they got to the airport, they discovered
that a death certificate was needed in order to transport a corpse by air. Therefore, they
rushed to the hospital. There, they found out they need to get the district Nazim as well
as the police to verify their friend’s death before the hospital could issue them her death
certificate. Apparently, when they went to the police station, the police officers jeered at
them and asked them invasive questions about the funeral of trans-genders. The death
of the transgender was considered as a joke to them. At that point, Bindiya Rana
realized that they had to fight alone for their rights.
She said that transgender are very good at dancing but still no one appreciates them
and call it vulgarity but, if the same dance is done by the people on the television by the
people of upper class families then it is much appreciated and people called it a form of
an art. She stated that this is just a very common example of discrimination which is
practiced by the people of our society.
She also contested for the seat of National Assembly of Pakistan and was Pakistan’s
first transgender candidate. While talking about the CNICs given to trans-genders by
NADRA, she said that they faced many difficulties in the process of CNIC making. She
herself got her CNIC after 3 years by facing many difficulties and challenges.
Bindiya Rana is very determined to work for her community and according to her; GIA
had spread much awareness among the transgender community that now no one can
deprive them from their rights as they have a platform to raise their concerns so that
their voices could be heard.
Wahid shared his story of the time when he was a dancer and use to perform at
functions. He and his 10 other mates used to go to the functions and each night they
earn up to Rs 40,000-50,000 but Guru only gave them Rs.1000-5000 and rest of the
money he took with himself. He used to dance whole night and tried to pull out money
from the pockets of the people through different tactics but deep inside his soul was not
comfortable with his deeds, which brought shame for his family than pride. He started
receiving negative signals from the nature to change his profession of dancing at
functions. However, he loved to dance, he was indeed a good dancer too, and it was
hard to give up on his passion. But, then such events happened which signaled that his
path is not dancing.
The turning point in his life was that one day when he was returning from the dance
function, he heard the call of Fajar prayer, which gave him goose bumps. He then
compared his life with the life of a practicing Muslim which made him realized that what
30
The identity is disclosed due to the privacy issues upon the request of the interview
he is doing and for what he is created for. After that day, he realized that a Muslim is a
representative of Allah (S.W.T.) on Earth and his practices should match this
designation. He is thankful that God has helped him in every aspect of life and guided
him towards the right path. Then he decided to give up dancing.
Since the chelas are bounded by the decisions of the Gurus so when he decided to cut
his hair so he was very nervous because after that he would not be able to attend the
functions and the Guru will fine him but he decided to take this decision for eternal
peace and satisfaction. Deep inside, he knew that he is now on the right path. The Guru
fined him and he paid him the fine for cutting his hair.
He faced a very difficult lifestyle when he decided to quit dancing. Firstly, for the time
being, he isolated himself from his community people and his previous friends. With the
support of his mother and his internal strength to cope with society, he was growing up.
The family was not very fond of education but from the very beginning, he has a tilt
towards education. He worked at more than one factory and additionally in bank as a
clerk; the support of his family and seniors has made his career. It’s a simple formula of
love which is ‘spread love to get loved’. They motivated him to pursue his LLB after B.A.
then the paths opened for him and now he is among the top advocates of Sindh, his
clients are more comfortable with him than other advocates due to his patient and polite
nature. He made his way out to mainstream society and now works as a professional
advocate. Now, after achieving this success in his life, still he sometimes gathered
along with his previous transgender friends as he enjoys their company.
His message to other transgender is that this path, which you are opting, is of no good
for you; do not leave your families because your family needs you. Work hard, earn
money, and do not let your families down.
Moonlight had studied till 9th grade; the boys use to tease her and called her ‘Gulabo’.
She had to stop her education in 9th grade due to the death of her father as there was
no one in the family who can earn money and support them financially. She worked in
Quetta and Sukkur. When she was about 10-12 years old, she also worked in the circus
which was held in Sindh such as “Maut ka qua “, “Parhail ka qua”, “Aziz Ka Qua “,
“Akbar ka qua” on Lasbela and “Babul ka Qua” where she dances, dresses like a
feminine and did make-up. People loved her work in the circus; they also gave money to
her. She left the circus, because the folks of Punjab have travelled to Karachi and the
culture they brought along with them in the Sindh made the situation worse for the local
trans-genders. For about 12-15 years, she worked in the hotel. She earned an amount
of Rs. 2,000 – Rs, 1,500 PKR by working there. In the hotel, where there were 20-25
transgender getting ready for the dance function, that sight makes her feels very good.
No one misbehaves with them there. The organizers took care of her and gave them
respect. She learnt dance by watching the shows on television.
She said that the middle class people accept them and they easily mingled with them.
She told that fake transgender people are fraudulent and are mostly involved in criminal
activities. She also worked in railways and exhibitions. Ali also worked as an
entrepreneur and established a business of clothes at her home and sometimes bought
and sold flowers on the roads too.
When she introduced herself to a Guru she was 10 years old. Her Guru, who belonged
to Lalukhet had died and after her death, she herself is a Guru and has 7-8 Chelas. She
had an experience of 30 years in this field of dancing and working in circus. The money
which was collected from these functions was invested in her business.
She resides with four transgender people in the house where he is the elderly one. She
was famous due to her exposure in different areas. She is also good in blue-collar work
such as sewing, cooking and makeup. Moonlight has no complaints from the
neighborhood and the house owner. Being the eldest, she financially supported her
family, saved committees and helped her brother and sister in getting married but now
the family is reluctant to accept her and had distanced from her due to her sexual
difference. She visits her family 2-3 times in a month. Her father died and her mother
suffered an attack of paralysis. She also paid for the treatment of her mother when she
was hospitalized and still gave them money for purchasing of medicines or monthly
checkups.
According to her, the people you see in the media are also usually one type of trans-
people. She has shared that her colleagues and transgender friends are working in
media and some of them are makeup artists and actors. She criticized the role of media
and said that media has created false perception about transgender community and has
also spread vulgarity.
She was very much concerned about the rising inflation in Pakistan along with the local
issues in Karachi. She also said that education must be provided to every transgender
so that they didn’t get involved in illicit acts. According to her, the government of
Pakistan should first of all work on these issues so that they can live peacefully in
Pakistan.
Currently, Monaliza is working for a beauty salon Depilex since 12 years for an initiative
named “Smile Again Foundation” which works for the acid victims. The NGO is helping
her in her face transplant because her left part of face is severely affected by the acid
along with the neck. She has also attended many TV programs and shows for the
fundraising purposes for her transplant. Her monthly expense is about Rs 25,000 and
the NGO bears her all expenses. In return she works for the NGO at their Head office.
Monaliza is very tensed and depressed from fraudulent trans-genders who roam around
the city to beg and are involved in illegal activities. She thinks that these people are
ruining the face of her community. She is disappointed due to the ban of performing hajj
by the Saudi Arabia for transgender. She also told about her house that it is located on
railway track and the CPEC project would affect her house as a railway track will be
constructed which will pass through her house. She bought this house in 2002 but there
was no lease of it. As there is a serious problem of water so she invested Rs 40,000 for
the line of water from Chota Gate, Malir.
She is the victim of the social injustice and no one is ready to hear her. Her life is ruined
and now she is trying to rebuild it, as already she is away from her family and alone is a
city where the only purpose is to get a transplant surgery.
appearance until adulthood and can’t be distinguished upon their sex as hormonal
changes occur after adulthood. People who are financially stable go through a hormone
replacement surgery and become gender specific
Kashif is a good cook and is usually invited by the people to cook at different events. He
is expert in spicy desi foods especially biryani. The cooking skills are developed by his
mother. He told us his experience that a girl who lives in a rich house and was
preparing for her exams once asked Kashif to pray for her good grades so Kashif
prayed it. Fortunately when Kashif again visited the same place after some time so the
girl told her that she had got good grades and thanked Kashif so from that day they
respects him and help him in different ways. Kashif shared that rich people respects him
and made him daughter and usually gave him gifts and presents as a goodwill gestures.
Kashif saves himself and his shagirds from any sort of problems and unusual situations.
He said that the famous saints Khawaja Ghareeb Nawaz was also transgender so why
the other trans-genders are insulted. He thinks that if one is good with others so no one
will harm you too. As Kashif had performed umrah just before 2 months and has also
decided to go again so he cut his hair due to the Saudi
Arabia ban on Trans-genders to perform Hajj and umrah.
Kashif had male CNIC and he had changed his looks for the According to Kashif
religious offering to avoid any sort of discrepancy. He
praised the “Bol” movie of Shoaib Mansoor and also said “Memons are the best”
that he has shot a scene in drama 25 years ago in
teenager’s hood. His earning is connected with many people
stomach like sister, guru, himself, special people, community
and saving. He also expressed the concern that the
Khawajasara’s from the Lahore, Multan, Bahawalpur and
other Punjab regions are worsening their image in Karachi as they are not from Karachi
so they use to do illegal activities and also disturbing people through their attitudes.
On the question that why they only come to Karachi, he replied that in Ramadan
Karachi is golden egg and the ratio of zakat is also very high here.
And he appreciated the memon community which helps him and also provides rashan
for each month.
References:
1. Samaa TV (13th January, 2017) Is rain in Karachi a blessing or Curse? See :
https: www.samaa.tv/pakistan/2017/01/rain-in-karachi-blessing-or-curse/amp/
2. Dawn (7 October, 2015) Documentary ‘Sapna’— the nightmare of being a
transgender person See :http://images.dawn.com/news/1173994
3. Express Tribune (13 June, 2010) Dragging the line. See :
https://tribune.com.pk/story/20296/dragging-the-line/
4. Dawn (25 Jan, 2017 ) Saris swirl at rare transgender 'birthday' party in Peshawar
See :http://www.dawn.com/news/1310540/
5. Huffington Post ( 26 Jan, 2017) Transgender Refugees in Pakistan Fear Death
upon Return Home to Afghanistan. See:
http://www.huffingtonpost.com/entry/transgender-refugees-afghanistan-
pakistan_us_5887d4e9e4b0441a8f7194b7?section=crime
6. Pot Drum ( 9 Oct , 2015 ) Understanding the rights of our transgender
community See : http://potdrum.com/human-rights/understanding-the-rights-of-
our-transgender-community
7. Dawn (7 Feb, 2016) ‘Transgender community is the most vulnerable segment of
society’ See :http://www.dawn.com/news/1237831
8. Dawn (15 Jan, 2012) Trans-genders need to be accepted into mainstream See :
https://www.dawn.com/news/688421
9. Gender Interactive Alliance Pakistan. See :
https://genderinteractivealliance.wordpress.com/admin-2/
10. Dawn (19 January, 2016) Transgender population to be counted in population
census for first time. See : http://www.dawn.com/news/1307376/transgender-
population-to-be-counted-in-population-census-for-first-time
11. Inter Press News Agency (26 March, 2017), TG in Pakistan: A Forgotten People.
See : http://www.ipsnews.net/2016/06/transgender-in-pakistan-a-forgotten-
people/
12. Apcom (23 December, 2015), Spotlight: Khawaja Sira Society (Pakistan).
See : https://apcom.org/2015/12/23/spotlight-khawaja-sira-society-pakistan/
13. Dawn (28 December, 2016), Govt comments sought over transgender persons’
petition. See : https://www.dawn.com/news/1286584
14. Out Right Action International, Violence: through the lens of lesbians, bisexual
women and Trans people in Asia. See
:https://www.outrightinternational.org/region/pakistan
15. Mufta Organization (3 December, 2016 ) , The Struggles of Pakistan’s
Transgender Community See :
http://muftah.org/struggles-pakistans-transgender-community/#.WKPyhvl97IV
16. Dunya News (2 March, 2016 ),Transgender persons given opportunities of better
lives in Lahore
See: http://dunyanews.tv/en/Pakistan/325607-Transgender-persons-given-
opportunities-of-better-
17. Daily Times (22 November, 2016) ,The transgender tragedy in Pakistan
See: http://dailytimes.com.pk/opinion/22-Nov-16/the-transgender-tragedy-in-
pakistan
18. Pink News (3 December, 2016 ), Pakistani government division calls for
transgender rights to be reassessed in light of trans violence
See: http://www.pinknews.co.uk/2016/12/03/pakistani-government-division-calls-
for-transgender-rights-to-be-reassessed-in-light-of-trans-violence/
19. Wikipedia (October, 2013), Transgender pregnancy. See :
https://en.wikipedia.org/wiki/Transgender_pregnancy
20. Wajood Organization (26 March, 2016) Khayal: A success story of Bubbli
Malik.See :
https://www.youtube.com/watch?v=kFOd9CVunhA&feature=youtu.be
21. Documentary film (26 Dec, 2016) | Life of Eunuch (Khawaja Sara - Hijra ( ))ہیجڑاin
Pakistan. See :
https://www.youtube.com/watch?v=MHEUQSK5E30
22. Geo News (21February, 2013), Documentary-Main Bhala Kaun Hoon-21 Feb
2013. See :
https://www.youtube.com/watch?v=3y5yd_S8I1w
23. Waqas Abid (6 October, 2016), Transgender Community in Pakistan, a short
documentary by Good Thinkers Organization Pakistan. See :
https://www.youtube.com/watch?v=3-JzHhmrNZc
24. New York Times (19 July, 2010) World: Tax-Free Living in Pakistan. See :
https://www.youtube.com/watch?v=dK5Gk1wvx10&t=26s
25. Shahid Observes, (8 July, 2016 ) Trans-genders' Plight and Struggle for
Empowerment and Due Respect in Pakistan. See :
https://www.youtube.com/watch?v=IoVLmvScqTM
26. Aziz Sanghur (1 June, 2012) Trans-genders. Looking for Equal Rights by Aziz
Sanghur. See :
https://www.youtube.com/watch?v=-0gIuTvF4aA
27. Saad Khan, Film maker (2013) Documentaries on Transgender. See :
http://www.saadkhan.co/documentary
28. Link TV, (28 June, 2013) In Pakistan, Transgender 'Hijras' Hide and Seek. See :
https://www.youtube.com/watch?v=r0qpOPqLI5M
29. Waleed Naseer (28 November,2016) Meet Pakistan's first trans model to debut
in a mainstream music video.See :
https://web.facebook.com/waleednasirtweets/?hc_ref=NEWSFEED&fref=nf
30. Ary Digital, (11 March 2017) Drama Khuda Mera bhi hai. See :
https://www.youtube.com/channel/UCtk3WLALshcOPMpAvcTaHUQ
31. Cine Combine (14 June, 2016) Chandni | Pakistani Telefilm | Short Film on
Tragic Transgender Chandni Life | Kashia Mehmood. See :
https://www.youtube.com/watch?v=YM1SlfQNXJQ
32. Sami Ur Rehman, (12 February, 2016) THE THIRD GENDER (OFFICIAL
MOVIE) - A Feature Film by BEACONHOUSE, ALGC. See :
https://www.youtube.com/watch?v=SbKhgaLQiso
33. Samaritan Mag Original News Story .See : http://www.samaritanmag.com
34. UNDP (June, 2016) Promoting and Protecting Human Rights: Sexual Orientation,
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http://www.asiapacificforum.net/resources/manual-sogi-and-sex-charactersitics/
35. Joan C Chrisler, Alexander Nobel, (29 November, 2011). Oxford Bibliographies
(Sex and Gender).
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9780199828340/obo-9780199828340-0054.xml
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http://muslim-academy.com/rights-of-transgender-in-islam
37. Dawn (27 June ,2016) Fatwa allows Transgender Marriage. See :
https://www.dawn.com/news/1267491
38. Pakistan’s Legislative History Pakistan Penal Code .See :
http://www.pakistani.org/pakistan/constitution/
39. The Huffington Post ( 23 May ,2016 ) Transgender Dignity in Islam .See :
http://www.huffingtonpost.com/liaquat-ali-khan/transgender-dignity-in-
is_b_10089712.html
40. Wikipedia : LGBT in Islam .See :
https://en.wikipedia.org/wiki/LGBT_in_Islam#cite_ref-151
41. Daily Pakistan Global (9 March, 2016) Pakistan to count Transgender Population
in 2017 Census for the First time. See :
https://en.dailypakistan.com.pk/headline/lhc-orders-to-include-transgender-
persons-in-census/
42. Real Stories (30 December, 2016) Pakistan’s Open Secret LBGT Community.
See : https://www.youtube.com/watch?v=cvehhXaFh8U
43. The Guardian (25 December, 2016) Pakistan’s Transgender calls for end to
culture of Guru’s. See :
https://www.theguardian.com/society/2016/dec/25/pakistan-transgender-leader-
culture-of-gurus--nadeem-kashish
44. Village Voice (12 November, 2010) Is Tyranny so bad? See :
http://www.villagevoice.com/blogs/is-tranny-so-bad-6374576
45. Trans Academics (2010): Educational and Community Resources in spectrum of
Transgender Identities. See : http://www.trans-academics.org/
46. The Express Tribune (3 February, 2013) Transgender Rights: Nadra Provide
three gender options on CNIC registration Form. See :
https://tribune.com.pk/story/331535/transgender-rights-nadra-provides-three-
gender-categories-on-CNIC-registration-form/
47. Gender and Development in Pakistan (3 September, 2013) Congential Eunuch
vs. Transgender. See :
https://genderanddevelopmentinpakistan.wordpress.com/2015/09/03/congenital-
eunuchs-vs-Trans-genders/
48. Dawn (7 October, 2015) Documentary Sapna : The Nightmare of Being a
Transgender Person. See : http://images.dawn.com/news/1173994
49. Al Shima Rehman (2011) Thesis , Ned University of Engineering and
Technology .
50. The data in the graphs is extracted from the transcript of the interview.
Respected Sir,
We would like to bring into your consideration our research project on “Transgender”.
Our course instructor of “Field Survey and Methods DS – 202” has given us a group
assignment to do an exploration requiring field work on this subject area.
Our research topic revolves around the causes for Discrimination against Transgender
in Pakistani Society. The reason for choosing this topic is the constant violation of rights
of Transgender in our society. Furthermore, it is the current societal issue which
addresses the significance of this community in the context of gender gap in Pakistan.
This study project is interconnected to the assessment of the practical work in human
development.
We, the students of 2nd year Development studies, request you to kindly issue us
approval letter for our research topic on “Transgender”. We would be surveying and
interviewing the Transgender on local NGO’s of Transsexuals ,municipal town,
corporation districts , shrines etc for which we want you to issue us approval letter, in
case we encounter any issue from the NGO’s administration or other stakeholders
participating to this issue.
Thanking you.
Yours sincerely,