Striving For Survival Final PDF

Striving for Survival
An Outlook on the Transgender

Community of Pakistan
We also referred the thesis of an ex-student
Acknowledgement Al-Shima Rehman of department of
Architecture & Planning, NED University of
engineering & Technology who also
explored the vulnerability of this community.
The Research Group would like to thank all
of the Tran’s community participants, and The motivation of the topic came from the
organizations, health workers and famous drama serial “Khuda Mera Bhi Hai”
professional bodies, and other individuals, telecast on the ARY Digital channel. Also,
and organizations who contributed to this the recent socio-political development in the
resource. Many People played a role by Pakistan regarding the transgender
attending consultations, providing potential community on the vital issues such as the
case examples, and reviewing drafts. This decision of the Supreme Court of Pakistan
Blueprint would not have been possible in 2009 to recognize transgender as a
without your input. separate third gender, and the inclusion of
third gender inthe Census of 2017.
We would like to pay gratitude to the
respected Chairman of Department of
Architecture and Planning Dr.Noman
Ahmedand also our class advisor Dr. Saeed
Uddin. In addition, we would like to thank About the authors:
our respected course teacher Social Activist
Mansoor Raza of the course Field Survey 1. Ali Mohib, student of Development
and Methods-I who gave us an open Studies, NED University
opportunity to go into the field and 2. Talha Salahuddin, student of
showcase our interest regarding the social Development Studies, NED
problems and their root cause. We are University
further grateful to NED faculty member Ms. 3. Kainat Hussain, student of
Ambreen Alwani to provide guidance and Development Studies, NED
review of the subject. University
4. Tehreem Siraj, student of
Some other people whose names are Development Studies, NED
important to mention are Arsalan Ahmed, University
student of Development Studies NED 5. Maryam Adil, student of
University of Engineering & Technology who Development Studies, NED
helped us in identifying the locations of University
transgender. One key interview regarding 6. Syed Mohammad Ijlal Rizvi, student
the transgender lawyer was conducted with of Development Studies, NED
the help of Lawyer Zohaib Ahmed. University
7. Zulekha Shehzadi, student of
The Chairman of Gender Interactive Development Studies, NED
Alliance (GIA), an NGO working for the University
rights and protection of transgender, Bindiya 8. Khadija Hamid, student of
Rana guided us to highlight the problems of Development Studies, NED
the transgender community Karachi specific University
and Pakistan in general.
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
An Outlook on the Transgender community of Pakistan Page 1

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2.6 Historical Perspective:....................................................................................................................... 21

2.6.1 When The Discrimination Started? ............................................................................................ 22
2.6.2 Acceptance In The Society: ........................................................................................................ 22
2.7. Trans-Genders In The Race Of “Survival”: ....................................................................................... 23
2.8 Right To Marriage: ............................................................................................................................ 23
2.9 Population In Pakistan: ..................................................................................................................... 24
2.10 Problems Of This Community: ........................................................................................................ 24
2.10.1 The Scarce Of The Government Responsibility On Authorizing CNIC: ..................................... 24
2.10.2 Employment Provides An Escape From The Abuse Of Degradation And Dancing: ................. 24
2.10.3 Guru-Chaila System in a Transgender Community: ................................................................. 25
2.10.4 Lack of Consciousness on HIV/Aids:......................................................................................... 25
2.11 Types Of Transgender (A Broader View) ......................................................................................... 26
2.11.1 Gender Queer, Including Androgynous and Bi-gender ............................................................ 26
2.11.2 Transvestite or Cross-dresser .................................................................................................. 26
2.11.4 Intersex .................................................................................................................................... 26
2.12 Types Of Transgender (In Terms Of Identity In Pakistan) ............................................................... 27
2.13 State And The Classification Of Transgender .................................................................................. 28
2.14 Rehabilitation Of Transgender: ....................................................................................................... 29
• Ittehad Bara e Haqooq-e-KhawajaSira Pakistan (IBHKSP): ....................................................... 29
• Trans-Action Alliance Pakistan: ................................................................................................. 29
• Trans-Action Khyber Pakhtunkhwa: .......................................................................................... 29
• She-male Association for Fundamental Rights (SAFFAR): ........................................................ 30
• Wajood: ...................................................................................................................................... 30
• Khawaja Sira Society (KSS): ........................................................................................................ 30
Gender Interactive Alliance (GIA): ..................................................................................................... 30
3 ...................................................................................................................................................... 32
DEMOGRAPHICS ON TRANS-PEOPLE OF THE SOCIETY:....................................................................... 32
3.1 Age Of Participants: Trans-Genders .................................................................................................. 32
3.2 No Of Participants Age Wise: ............................................................................................................ 33
3.3 Discrimination In Terms Of Education: ............................................................................................. 34
3.3.1 Level of Education ...................................................................................................................... 34
3.4 Transgender Migration From Other Province Of Pakistan: .............................................................. 35
3.5 Respondents Divided Among Districts In Karachi: ............................................................................ 36
3.6 Income Distribution Of Trans-Genders Age Wise: ............................................................................ 36
3.7 No Of Participant’s Occupation Wise:............................................................................................... 37

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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

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• Strict Policies At Educational Institutes Should Be Made ............................................................... 57

• Information about Transgender In Primary & Secondary Level: .............................................. 58
• Penalization Against Harassment ................................................................................................... 58
• Development Of Laws To Ensure Social Inclusion Of Trans-Genders: ............................................ 58
• Inheritance Rights: .......................................................................................................................... 58
• Awareness Against Faulty Assumptions ......................................................................................... 58
• Record Of Transgender Population In Census 2017 ....................................................................... 58
• Implementation Of Laws Is The Prime Factor ................................................................................. 59
• Civil Society Needs To Be Civilized .................................................................................................. 59
• Establishment Of Counseling Centers ............................................................................................. 59
• Residential Programs For Trans-Genders To End Guru-Chaila System:.......................................... 59
• Reviewing The Laws And Policies Of Sexual And Physical Assault .................................................. 60
Section 371, Section 377 And Section 337 Of Pakistan Penal Code Are Given Below: .......................... 61
• There Is A Difference Between Decriminalization And Legalization............................................... 62
• Respect And Recognition ................................................................................................................ 62
• Include The Forgotten Part ............................................................................................................. 62
• A Complete Package ....................................................................................................................... 62
• Political Visibility ............................................................................................................................. 63
• Legal Support .................................................................................................................................. 63
• Acceptance Of Transgender Sub-Culture And Diversity ................................................................. 63
• Role Of Media ................................................................................................................................. 63
• Reducing Stigma And Discrimination .............................................................................................. 63
• Ensure Greater Participation Of Trans People In Decisions That Affect Their Lives ....................... 63
• Increase Public Awareness About Trans People And Their Human Rights Issues .......................... 64
• Address Discrimination And Improve Responsiveness Of Health Services To Trans People .......... 64
• Protect And Fulfill Trans People’s Right To Decent Work ............................................................... 64
• Pre Marriage Seminars.................................................................................................................... 65
• Vocational Training Centers ............................................................................................................ 65
• Law Regarding Minimum Education ............................................................................................... 65
6 ...................................................................................................................................................... 66
CASE STUDIES .................................................................................................................................. 66
6.1 CASE STUDY#01:................................................................................................................................ 66
Bindiya Rana’s Journey Of Working For GIA: .......................................................................................... 66
6.2 Case Study#02: .................................................................................................................................. 67

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Nargis: A Journey From A Dancer To An Advocate: ................................................................................ 67

6.3 Case Study#03: .................................................................................................................................. 68
His Name Says It All: ‘Moonlight’: ........................................................................................................... 68
6.4 Case Study#04: .................................................................................................................................. 69
Monaliza: The Struggling Activist: ........................................................................................................... 69
6.5 Case Study#05: .................................................................................................................................. 70
Gynecologists Experience In Service Hospital:........................................................................................ 70
6.6 Case Study#06: .................................................................................................................................. 71
Kashif: The Memon Transgender: ........................................................................................................... 71
REFERENCES: ................................................................................................................................... 72
LETTER OF APPROVAL FOR THE RESEARCH STUDY ............................................................................. 76
Table of Figures
Figure 1Past of Trans people in different periods ........................................................................................... 7

Figure 2 Sights of the Interview of TG ............................................................................................................ 13
Figure 3 Recognition of problem ....................................................................................................... 14
Figure 4 Cycle of the terms for being a Transgender in Pakistan ............................................................. 51

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Acronyms:
AAS: AIDS Awareness Society KII: Key Informant Interviews
AIDS: Acquired Immunodeficiency KSS: Khawaja Sira Society

Syndrome
LBGT: Lesbian, Gay, Bisexual and
CBO: Community Based Organization Transgender
CEO: Chief Executive Officer LGBTQ: Lesbian, Gay, Bisexual,

Transgender and Questioning
CNIC: Computerized National Identity
Card MTF: Male to Female (trans-woman)
FATA: Federally Administrated Tribal NADRA: National Database and

Areas Registration Authority
FGD: Focused Group Discussion NGO: Non-governmental Organization
FTM: Female to Male (trans-man) PPC: Pakistan Penal Code
GIA: Gender Interactive Alliance SAFFAR: She-male Association for

Fundamental Rights
HIV: Human Immunodeficiency Virus
TG: Transgender
HRT: Hormone Replacement Therapy
UN: United Nations
IDI: In Depth Interviews
VCT: Voluntary Counseling and Testing
KPK: Khyber Pakhtoon Khwa

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Glossary
Cross Dresser/Transvestite: Someone who dresses in the clothing opposite of the
gender they were assigned at birth.
Dera: It is the community house where trans-genders live together.
Discrimination: A difference in treatment based on age, sex, ethnicity, religion or other

factors, rather than on individual merit.
Doli: It is the money received by trans-genders in wedding functions.
Drag: A term applied to clothing and make-up worn on special occasions for performing
or entertaining.
Eunuch: A castrated man, especially one in charge of a harem, or a high-voiced singer;

an ineffectual person, lacking in some way in force or power.
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.”
Gender Identity: An individual’s internal sense of being male, female or something

else. Since gender identity is internal, one’s gender identity is not necessarily visible to
others.
Gender Non-conforming: A term for individuals whose gender expression is different

from societal expectations related to gender.
Gender: The social and cultural significance we attach to biological differences.
Gender-queer/Androgynous/Bi-gender: A person who does not subscribe to

conventional gender distinctions but identifies with neither, both, or a combination of
male and female genders.
Guru: Guru is a teacher in the transgender system, under whose apprenticeship a

chela (student) learns the principles of the transgender subculture and through whom a
chela is identified.

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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.
Khusra/Hijra: Derogatory term, aimed at emasculating, for someone without male

sexual organs, transgender, gay men and effeminate men.
Makhannathun: Arabic word used for trans-genders.
Male Transgender: A term for a transgender individual who currently identifies as a

man. They are known as “Mard Khawaja Sira” in Urdu.
Moorat: Polite term for Hijras and Khawaja Siras
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.
Sex: The biological differences between males and females.
Sexual Orientation: A term describing a person’s attraction to members of the same

sex and/or a different sex, usually defined as lesbian, gay, bisexual, heterosexual, or
asexual.
Toli: An Urdu term used for a group of transgender.
Transgender/Third Gender: A person whose sense of personal identity and gender

does not correspond with their birth sex.
Vadhai: It is the money received by tans-genders in any occasion or on birth of a child.
Woman Transgender: A term for a transgender individual who currently identifies as a

woman. They are known as “Aurat Khawaja Sira” in Urdu.

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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.
There is a significant population of trans-people residing in Pakistan which is said to be

about 200,000. Officially trans-people are divided into three types which are male,
female and khansa according to their sexual behaviors. The report divides trans-people
further into four blocks for the understanding of the readers to analyze the situation
making the economic base. The traditions within the trans-community are different in
many casts which highlights the importance of the traditions and the popular Guru-
Chaila relationship which is the backbone of the community system. The farsi kalam is
also discussed to explore the rich culture and heritage of trans-people which is travelling
from generations dated back from the Mughal era.
The economic acceptance is studied at large by following the opportunities available

and the traditional occupations associated with the trans-people. The voice of the
shopkeepers is also added to explore the acceptance and the willingness to hire such
people of the society. The phenomena of the cross-dressers is surveyed to find and
analyze the realities behind the real and fake trans-people, and also to interpret the
concerns of the native Karachi trans-genders. Most of the economic activities which
were opt by the trans-people are weighted with the deep analysis of adding the dera
system (community home) and the distribution of the areas for the purpose of begging,
vadai, toli and doli.
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.

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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.

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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”.

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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.
“Conceive yourself in a situation where practically the entire world looks

down up on you, a mere look at you is met with contempt, imagine a world
where you do not even enjoy basic privileges like education, a job, a life
.Imagine a world where not even your parents and siblings can accept you for
who you are and choose to hate you for no apparent fault of yours. Imagine
being beaten up every day by random men. Imagine being penetrated
physically, mentally every day by random men. Imagine crying every day”.
(Monaliza, TG).

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1.1.2 History of Trans-Genders In Different Era’s:
Military Leadership Guardians of Harem

Hijras were made the Hijras were mainly found in Islamic Islamization
generals in Khilji Dynasty. courts and were known as Khwaja Siras. Subsequently, after a
They mainly guarded ladies in the courts. gap of several decades,
their dance and singing
activities were banned
by the jurisdiction of
General Zia –Ul-Haq.
13th -14th Century AD 16th -19th century AD 19th Century A.D 20th Century AD 21st Century AD
1Figure 1Past of Trans people in different periods
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.

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1.2 Objectives Of Study:

The overall aim of the study is to highlight the factors which act as a hurdle in the
survival of TG community in this conservative society of Pakistan. Within this broad
theme, the research paper had a number of particular objectives which are given below:
• To architect the life of a transgender.

• To examine the opportunities available to TG community for vocational training.
• To determine the exposures and the challenges that TG community is being
experiencing in the society.
• To assess the outlook of the Gender nonstandard behaviors for the TG folks.
• To understand the consequences that leads TG to adopt fragile ways of earning an
income.
• To ascertain the factors behind the discrimination, means of survival, social exclusion
and the scarcity of acceptance of the TG community.
• To explore the possible advocacy and policies being implemented by the state and to
grant the equal opportunities for the TG individuals.
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
2 Extracted from Samaa TV 2017 (https://www.samaa.tv/pakistan/2017/01/rain-in-karachi-blessing-or-

curse/amp/)

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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.
1.4 Desk Review:

The desk review was accompanied to apprehend the distinctive dynamics of the
research and to scan the available literature in context to the subject area according to
the trends that has taken place in the past and in the present. It identified the aspects of
the research which are given below:
1.4.1 Scope Of The Research:

The desk research of the prevailing decrees and the executions of the regulations were
assumed. The available literature review provide the basis for quantifying the issues of
the gaps on the TG community in Pakistan was explored, and is highlighted in the report
in the 4th section.
1.5 STUDY DESIGN:

An open-ended exploratory strategy was followed. The study was commenced in the
17th January 2017 and continued up till 26thMarch ‘2017.
1.5.1 Tools Of The Research:

The tools utilized for the study were: In depth Qualitative interviews and Focus Group
Discussions of the respondents from the population.
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.

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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.
1.5.4 Categories Of Interviews:

The interviews were classified into two categories: Vital Informant Interviews and in
depth interviews with Focus Group Discussion.
1.5.4.1 Pilot Survey

The pilot survey was held at the Head office of the Gender Interactive Alliance (GIA), at
Taj Medical Complex building near Lines Area. The idea was to meet the Chairman
Bindiya Rana who is working for the rights of trans-people community of Pakistan and
especially Karachi, Sindh. It was a starter for the interviewer’s to understand the basic
theme of the research study and to brain storm the basic knowledge regarding this
community.
1.5.4.2 Vital-Informer Interviews:

The important informant interviews were conducted from key stakeholders that includes:
local shopkeepers perception on TG , NGO Chairperson, Lawyers and Doctors who
were able to provide more information about the TG issues, advocacy and policies,
genetic orientation and medical facilities of third gender, inheritance of TG, basic
amenities and funds facilitated to TG.
1.5.4.3 In Depth Qualitative Interviews:

The in depth-Qualitative interview was conducted from transgender people who were
capable of providing the information on current topics being investigated and were
organized in a community based home (dera), shanty towns, leased house and NGO
etc. The respondents include 6 TG, 10 local shopkeepers, one lawyer and one
commuter who were interviewed. The remaining respondents which involve 6 TG and 4
gynecologists were interviewed through focused group discussion.

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1.5.4.5. Focus Group Discussions (FGD):

Focus Group sessions were conducted at Teen Hatti flyover, Liaquatabad, District
central and also held at services hospital in District South. The sight was the TG
populace residential home and at other site it was the doctor’s enclosure. The
respondents were sampled using snow ball sample method and convenient sampling
technique, the age of the participants were in the range of 25-35. An extreme of 6
members engaged in each FGD. Before starting the discussion, the overt rule was
adopted and informed consent was applied by all members.
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.
1.6 Case Studies:

The case studies were established to determine the issues experienced by the TG folks
in the society, and the case studies were merged to explain the cause and effect of the
changes that are being demanded by the TG community for their rights.
1.7. Data Analysis:

In order to ensure the excellence of work, the qualitative interviews must be vivid and
easy to analyzed, audio recordings were established, for all of the respondent’s
interviews and conversation. Manual note taking during the field work were also
prepared as to remind the key points and axioms and to recall the participants kinesics,
the objects around them and the observation on non-verbal language.
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.

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1.8 Structure Of The Report:

The report is divided into six sections. The outline of the report is as follows:
Table 1 Represents The Overview Of The Report:

SECTION 1 Introduction, Terms of reference,
Methodology, Objective and other
appropriate features.
SECTION 2 Secondary literature Review.
SECTION 3 Demographics
SECTION 4 Primary Findings of the Research.
SECTION 5 Policy , Advocacy and

Recommendations
SECTION 6 Case Studies
Table 1.1 Geographical Coverage: Interviews Conducted

in Karachi Division
No of Interviews FGDS KII IDI

Conducted in
Karachi Division
Karachi South 1 4 13
Karachi Central 1 --- 2
Karachi Malir --- --- 2

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1.8.1 Geographical Reporting In Karachi:
Figure 2 Sights of the Interview of TG

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1.9 .Identification Of The Problem:

These issues of TG community were identified through research surveys, which are
highlighted below.
Figure 3 Recognition of the problem

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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.
Table 1.2 Major Perceptions: the overview of TG by Stakeholders
Stakeholders Perceptions about TG Community
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.

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Secondary Literature
Review
Research Question:
What are the factors which act as a hurdle in the survival of “Transgender
Community “in Pakistan?
2.1 The Universal Declaration Of Human Rights3:

1. We are all free and equal:
We are all born free. We all have our own thoughts and ideas. We should all be treated
in the same way.
2. Don’t discriminate:
These rights belong to everybody, whatever our differences.
3. The right to life:
We all have the right to life, and to live in freedom and safety.
4. No slavery – past and present:
Nobody has any right to make us a slave. We cannot make anyone our slave.
5. No Torture:
Nobody has any right to hurt us or to torture us.
6. We all have the same right to use the law:
I am a person just like you!
7. We are all protected by the law:
The law is the same for everyone. It must treat us all fairly.
3
Reference: http://www.samaritanmag.com/we-have-30-basic-human-rights-do-you-know-them

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8. Fair treatment by fair courts:

We can all ask for the law to help us when we are not treated fairly.
9. No unfair detainment:
Nobody has the right to put us in prison without a good reason and keep us there, or to
send us away from our country.
10. The right to trial:
If we are put on trial this should be in public. The people who try us should not let
anyone tell them what to do.
11. Innocent until proven guilty:
Nobody should be blamed for doing something until it is proven. When people say we
did a bad thing we have the right to show it is not true.
12. The right to privacy:
Nobody should try to harm our good name. Nobody has the right to come into our
home, open our letters or bother us or our family without a good reason.
13. Freedom to move:
We all have the right to go where we want in our own country and to travel as we wish.
14. The right to asylum:
If we are frightened of being badly treated in our own country, we all have the right to
run away to another country to be safe.
15. The right to a nationality:
We all have the right to belong to a country.
16. Marriage and family:
Every grown-up has the right to marry and have a family if they want to. Men and
women have the same rights when they are married, and when they are separated.
17. Your own things:
Everyone has the right to own things or share them. Nobody should take our things from
us without a good reason.
18. Freedom of thought:
We all have the right to believe in what we want to believe, to have a religion, or to
change it if we want.
19. Free to say what you want:
We all have the right to make up our own minds, to think what we like, to say what we
think, and to share our ideas with other people.
20. Meet where you like:
We all have the right to meet our friends and to work together in peace to defend our
rights. Nobody can make us join a group if we don’t want to.
21. The right to democracy:
We all have the right to take part in the government of our country. Every grown-up
should be allowed to choose their own leaders.
22. The right to social security:
We all have the right to affordable housing, medicine, education, and child care, enough
money to live on and medical help if we are ill or old.
23. Workers’ rights:
Every grown-up has the right to do a job, to a fair wage for their work, and to join a trade
union.

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24. The right to play:

We all have the right to rest from work and to relax.
25. A bed and some food:
We all have the right to a good life. Mothers and children, people who are old,
unemployed or disabled, and all people have the right to be cared for.
26. The right to education:
Education is a right. Primary school should be free. We should learn about the United
Nations and how to get on with others. Our parents can choose what we learn.
27. Culture and copyright:
Copyright is a special law that protects one’s own artistic creations and writings; others
cannot make copies without permission. We all have the right to our own way of life and
to enjoy the good things that “art,” science and learning bring.
28. A free and fair world:
There must be proper order so we can all enjoy rights and freedoms in our own country
and all over the world.
29. Our responsibilities:
We have a duty to other people, and we should protect their rights and freedoms.
30. Nobody can take away these rights and freedoms from us.
“After observing the basic human rights, there was a strong realization that
transgender community is deprived from the basic human rights.”
2.2 Biological Orientation Of A Transgender:

According to the UN Office of the High Commissioner for 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:
• the number and type of sex chromosomes;

• the type of gonads—ovaries or testicles;
• the sex hormones;
• the internal reproductive anatomy (such as the uterus in females); and
• The external genitalia.
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

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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
2.2.1 Hormone replacement therapy (transgender)

Hormone replacement therapy for transgender or gender variant individuals, also
sometimes called cross-sex hormone therapy, is a
form of hormone replacement therapy (HRT) in
which sex hormones and other hormonal
medications are administered to transgender or
gender variant individuals for the purpose of
synchronizing their secondary sexual
characteristics with their gender identity. This form
of HRT is given as one of two types, based on
whether the goal of treatment is feminization or
masculinization:
1. Hormone replacement therapy male-to-

female (MTF) – for transgender women;
consists of estrogens and ant androgens.
2. Hormone replacement therapy female-to-male (FTM) – for transgender men;
consists of androgens like testosterone.
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
2.3 Gender And Psychology:

Sex and gender are fundamental to the understanding of human behavior. Perhaps the
first thing people notice when they are introduced to someone new to them is that
person’s sex. From an evolutionary perspective, sex is so important to humans because
it signals whether or not other people are potential mates. However, sex (i.e., biological
aspects of physical bodies) is generally associated with gender (i.e., personality and
behavior styles). From a social psychological perspective, gender is important because
it is one of the variables that signal a person’s social status. People also rely on what
they know about gender roles and stereotypes to make assumptions about how others
will act; what their abilities, interests, and preferences might be; and what roles are most
important to them. The assumption that women and men are very different from each
other is built into the metaphors we use in our everyday language.
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

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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
2.4 Religious Perspective:

Allah has created every human equal and all human beings rise very respectably in the
eyes of Islam, where it gives them equal opportunity, rights and freedom. Also, it does
not discriminate between them. Transgender are called Makhannathun in Arabic which
means effeminate ones, they have always been present in our religion, society and
culture as they are also the creation of Allah, and their existence has been mentioned
clearly in the Holy Quran:
Chapter 42, Surat-ul-Shura, Verse 49, 50:
“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
• It declared that robbing transgender people of their share in inheritance was

unlawful and that parents who deprive their transgender sons/daughters of
inheritance were “inviting the wrath of God”.The clerics called upon the
government to take action against such parents.
• 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

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2.5 Pakistani Constitution And Transgender Community:

The Pakistan 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.
• 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
2.6 Historical Perspective:

In India, the Mughals appointed Trans-genders to positions of power and trust. Trans-
genders served as courtiers and councils, giving advice to princes and princesses. They
were familiar with court etiquettes and knew the secret workings of Mughal households.
They were domestic insiders. Having the controls of intelligence officers and the
9
Reference: http://www.pakistani.org/pakistan/constitution/
10
Reference: http://www.huffingtonpost.com/liaquat-ali-khan/transgender-dignity-in-
is_b_10089712.html

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prestige of royal confidantes, Trans-genders enjoyed special powers and privileges

unavailable even to the most powerful wazirs (ministers) of the kingdom. Trans-genders
were educated in statecraft and nuances of religion. This treatment and elevation in the
Mughal courts provided a great incentive for non-Muslim Trans-genders to accept
Islam.11
2.6.1 When The Discrimination Started?

After the 1871 Criminal Tribes Act, a vicious cycle of persecution against Trans-genders
began in the British India. Degraded to criminal tribe with genetic flaws, Trans-genders
lost their royal status and gradually were excluded from all respectable social circles.
Such is the power of the master that slaves and servants fashion their own hierarchies
of inferiority among themselves. All designated criminal tribes under the 1871 Act
suffered social degradation and persecution but Trans-genders were the hardest hit.
After the British left India and Pakistan, the Criminal Tribes Act was repealed with
respect to Trans-genders. However, the damage done to Trans-genders was
irreparable. Trans-genders lost social respect and various stereotypes have been built
to humiliate and discount the transgender community.12
2.6.2 Acceptance In The Society:

In 2013, the Pew Research Center conducted a study on the global acceptance of
homosexuality and found a widespread rejection of homosexuality in many nations that
are predominantly Muslim. In some countries, views were actually becoming more
conservative among younger people.
Table 1.4 Age and Views on Homosexuality
Age and views on homosexuality
Country 18-29 30-49 50+
Homosexuality % % %
should be accepted
Malaysia 7 10 11
Turkey 7 9 10
Palestinian territories 5 3 --
11
is_b_10089712.html
12
is_b_10089712.html

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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.)
2.7. Trans-Genders In The Race Of “Survival”:

In order to survive, some Trans-genders took to dancing performed at the birth of a new
child in the community, collecting vadai (tips). Some developed the joyous art of
clapping and dancing. Some developed the art of lampooning and were invited to the
wedding feasts of the well-to-do to make fun of the groom, the guests, and even the
politicians. Some Trans-genders took to begging, some to prostitution, and some to
criminality, thus fulfilling the prophecy of the 1871 Criminal Tribes Act.14
2.8 Right To Marriage:

• LAHORE: At least 50 clerics affiliated with a little known Tanzeem Ittehad-i-
Ummat have issued a fatwa (religious decree) that marriage with a transgender
person is lawful.
• The fatwa said a transgender person having “visible signs of being a male” may
marry a woman or a transgender with “visible signs of being a female” and vice
versa.
• But, the fatwa added, a transgender person carrying “visible signs of both
genders” may not marry anyone.
13
Reference: https://en.wikipedia.org/wiki/LGBT_in_Islam#cite_ref-151
14
is_b_10089712.html

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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
2.9 Population In Pakistan:

While there are no official precise figures on the number of transgender or third-gender
people living in the country, estimates range from 80,000 to 350,000-500,000, with 60-
70,000 in Karachi alone.16
2.10 Problems Of This Community:

The Term “Sexual Orientation of Third Gender”
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.
2.10.1 The Scarce Of The Government Responsibility On

Authorizing CNIC:
Another problem which was elevated is the absence of states feedback on CNIC. It
seems that government officials of Pakistan does not pay decode to this rising snag,
and made false assurances of including transgender communal into the dominion of
identified nationality by falling behind on the process of giving out CNIC’s, in spite of
complaints and agitation by the transgender community. Furthermore, it is also seen
that although NADRA is a well-established organization, but the major query is why it
does not insert the category of eunuch, transvestite, and intersex for transgender in its
national data base, while it includes the separate category for male and female.
2.10.2 Employment Provides An Escape From The Abuse Of

Degradation And Dancing:
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/

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2.10.3 Guru-Chaila System in a Transgender Community:
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.
2.10.4 Lack of Consciousness on HIV/Aids:
The deficiency of consciousness on HIV/AIDS is resulting a worry in health concerns for

prostitute transgender and male customers and their spouses and erotic partners. The
starring role of NGO’s and the government in tackling against sensually transferred
infections were questioned.18
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

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2.11 Types Of Transgender (A Broader View)

In addition to trans men and trans women whose binary gender identity is the opposite
of their assigned sex, and who form the core of the transgender umbrella, being
included in even the narrowest definitions of it, several other groups are included in
broader definitions of the term. These include people whose gender identities are not
exclusively masculine or feminine but may.
2.11.1 Gender Queer, Including Androgynous and Bi-gender

Genderqueer or non-binary identities, which are not exclusively masculine or feminine
but instead are agender, androgynous, bigender, pangender or genderfluid, exist
outside of cisnormativity. Bigender and androgynous are overlapping categories;
bigender individuals may identify as moving between male and female roles
(genderfluid) or as being both male and female simultaneously (androgynous), and
androgynes may similarly identify as beyond gender or genderless.19
2.11.2 Transvestite or Cross-dresser

A transvestite is a person who cross-dresses, or dresses in clothes typically associated
with the gender opposite the one they were assigned at birth.20
2.11.3 Drag kings and queens

Drag is a term applied to clothing and make-up worn on special occasions for
performing or entertaining, unlike those who are transgender or who cross-dress for
other reasons. Drag performance includes overall presentation and behavior in addition
to clothing and makeup. Drag can be theatrical, comedic, or grotesque. Drag queens
have been considered caricatures of women by second-wave feminism. Drag artists
have a long tradition in LGBT culture. Generally the terms drag queen covers men
doing female drag, drag king covers women doing male drag,21
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/

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2.12 Types Of Transgender (In Terms Of Identity In

Pakistan)
The National Database and Registration Authority (NADRA) will be providing
transgendered community members with three gender categories on the registration
form for a computerized national identity card. These categories are
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/

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2.13 State And The Classification Of Transgender

A major reason for the stigmatization of eunuchs in Pakistan is that society in general
confuses them with transvestites and transsexuals. Poor families tend to give such
children away because of the stigma of homosexuality attach
Eunuch: A castrated man, especially one in charge of a harem, or a high-voiced singer;

an ineffectual person, lacking in some way in force or power. There are two types of
eunuchs:
1. Congenital eunuch: one born with ambiguous genitals. Also referred to as a

hermaphrodite or natural eunuch. In Urdu, a congenital eunuch is called a
‘Khusra.’
2. Man-made eunuch: one who has been emasculated by human action, also
referred to as a transsexual. In Urdu, a castrated man is called a ‘narban.’
‘Hijra’ is a word used in Pakistan to refer to a khusra, a narban, and a zenana.
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/

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2.14 Rehabilitation Of Transgender:

Some individuals working for non-governmental organizations (NGOs) focused on
human rights and women’s rights generated email articles and letters to the media.
However, most of the moral support has come from psychiatrists, psychologists and
medical practitioners, some of whom have held seminars and meetings, written articles
and letters to the press, and participated in three discussions on television. When
talking about the rights of NGOs, many non-governmental organizations (NGOs) are
working for their betterment apart from the government. Below are listed some the
major NGOs working for the rights of transgender in Pakistan:
• Ittehad Bara e Haqooq-e-KhawajaSira Pakistan

(IBHKSP):
To organize the efforts of transgender for their rights in Pakistan, action aid Pakistan
with the collaboration of AAS (AIDS Awareness Society), in November 2010, organized
a series of provincial consultation workshops with transgender in Lahore and Karachi, in
which representatives of transgender from Sindh and Punjab realized that they need a
platform, that would strengthen their efforts for their rights at local, provincial and
national level. As an outcome of these consultation process “Ittehad Bara e Haqooq-e-
Khawaja Sira Pakistan”, (Alliance for the rights of Transgender) was formed in
November 2010.
• Trans-Action Alliance Pakistan:

Trans-Action is the first ever organized transgender movement of Khyber Pakhtunkhwa
which represents transgender from 25 districts of Khyber Pakhtunkhwa and Federally
Administrated Tribal Areas (FATA). Trans-Action is working for the wellbeing and
protection of transgender community and making efforts to improve gender identity and
gender reassignment equality, rights and inclusion in Khyber Pakhtunkhwa. It was
initiated by the NGO Blue Veins which work for the empowerment of women.
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.
• Trans-Action Khyber Pakhtunkhwa:

Trans Action Khyber Pakhtunkhwa is a platform where transgender can openly voice
their concerns. It was started by Bali, a transgender along with his other friends. the
team – comprising of 8 core members- began working towards mobilizing the
transgender communities, inhabiting 18 districts of Khyber Pakhtunkhwa. Previously,
there existed several She-male or Khawajasira associations in each of these cities;
however, Trans Action Khyber Pakhtunkhwa struggled to bring all of them together
under one platform. Currently, they are working to increase Trans-genders’ access to

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health care in addition to their efforts for trans inclusive livelihood programs and
humanitarian responses.
• She-male Association for Fundamental Rights

(SAFFAR):
Shemale Association for Fundamental Rights is a non-profit organization registered with
Voluntary Social Welfare Agencies. It was started on 4th March, 2013.
Nadeem Kashish is a she-male founder member of the SAFFAR. He becomes the

founder President of SAFFAR organization for the achievement of designated
objectives and makes efforts to safeguard the she-males community amongst the social
prevailing odds.
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.
• Khawaja Sira Society (KSS):

KhawajaSira Society (KSS) founded by Naz Male Health society under the Global Fund
Grant Round 9 in 2010, is Pakistan’s first and biggest transgender community
organization with 300,000 members, volunteers and associates across the country.
KSS’ vision is to ensure that transgender individuals have the same rights that their
cisgender counterparts are entitled to. KSS runs a comprehensive voluntary counseling
and HIV test (VCT) for hijra communities.
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.
Gender Interactive Alliance (GIA):

Gender Interactive Alliance (GIA) is an organization working for the equality and civil
rights of transgender people in Pakistan. It was started by Bindiya Rana in 2009.
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

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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.

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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
Kashif Faqeer 41 years
Bindya Rana 45 years
Shams 21 years
Barkat 45 years
Monaliza 31 years
Ghulam Haider 70 years
Nargis 35 years
Ali (Guddi) 38 years
Asad (Paru) 40 years

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Sahil (Muskan) 35 years
Salman (Salma) 32 years
Hashim (Rani) 42 years
Noomi (Neha) 39 years
3.2 No Of Participants Age Wise:

This is the graphical representation which depicts the participants ages into three
different sections ranging from first quartile 20-40 years of age, second quartile 40-60
years of age and last quartile from 60-80 years of age. This shows the number of
participants with reference to their respective ages.
14
12
10
0
20-40 40-60 60-80
AGE OF PARTICIPANTS

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3.3 Discrimination In Terms Of Education:

Transgender is one of the deprive gender of the society and due to this discrimination
they are unable to get education to survive or continue it to become the effective
members in the society. Some of the trans-genders luckily made to basic primary
education and they hardly continued till the 5th grade, few have secondary education
and pass till 9th grade and Nargis is the transgender in our research who is highly
qualified who has completed B.A and L.LB and is an acting Advocate in Sindh High
Court and also Shamo is one who received highest education till the intermediate and is
now working as a cook. Due to the economic and social deprivation of trans-people they
are doubly disadvantaged.
3.3.1 Level of Education

No 7
Of
Peo 6
ple
5
0
primary secondary higher secondary graduate
LEVEL OF EDUCATION

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3.4 Transgender Migration From Other Province Of

Pakistan:
The migration trend is equally found in trans-people and they also move to urban
centers for economic opportunities which show that the process of migration is an agent
of social change.
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.

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3.5 Respondents Divided Among Districts In Karachi:

No
of 13
Tran
s- 11
Gen
der 9
1
east west south central korangi malir
This is the distribution of the respondents interviewed according to the districts in

Karachi. The district Central was preferred due to security limitations.
3.6 Income Distribution Of Trans-Genders Age Wise:

Inco 35,000
me
per 30,000
Mont
h (In 25,000
Rup
ees) 20,000
15,000
10,000
5,000
0
20-30 30-40 40-50 60-70
Age Wise Distribution

The income distribution graph shows that the 30-40 year age trans-people made the
most money. The reason found was that they were young and energetic and are mostly

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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.
3.7 No Of Participant’s Occupation Wise:

The respondents of the research according to their respective occupation and economic
activity.
Occupation
NGO worker
Advocate
Cook
Dancing
Begging
0 1 2 3 4
No. of Trans-people

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First- Hand Research

4.1 STORIES FROM THE TRANSGENDER WORLD
4.1.1 Filmy Names
The transgender use to have so called nick names which are spoken in their
community. These names are different from the real names as they are mostly feminine
and are usually derived from the names of the famous film actresses and superstars.
The transgender likes to be called by their Filmy Names. One of the reasons of the
female associated filmy names is the nature of their job, which is mostly related to
dancing and singing.
4.1.2 Filmy Relations

Most of the transgender people are deprived from their blood relations due to
unacceptance in the society. This makes them deprived from the beauty of the relations
between brother and sister, father and son, grandparents and their grandchildren. To
overcome this loss they make self-made relations called as Filmy relations between the
people within the transgender community. These self-made relations are seen as
honorable and respectable in transgender community and they are exactly same as the
real ones but lack the purity of real tastes. Due to sexual imbalances, they are deprived
of the ceremonies such as Mehandi, Dholki, Wedding, Valima and other ceremonies so
they have different types of occasions such as the ceremony of the Chaila conversion in
which the Guru arranges a small reception of transgender and in which he declares his
chaila as his daughter and the attendants gives presents and money to the Guru for this
prestigious moment of their life.

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4.1.3 Population of Transgender25

According to Gender Interactive Alliance (GIA), there are 200,000 transgender in
Pakistan and as many as 16,000-17,000 in the city of Karachi. However, no clear
estimate of figure is present due to the misreported births of transgender and the
unavailability of separate identity in gender for trans-people in the Census reported in
1998. Most of the transgender were reported as male citizens while the many remained
unreported due to no official record or data which can prove their birth, family and
relations.
4.1.4 Types of Transgender26

There are three types of transgender identified by the National Database and
Registration Authority (NADRA):
25
Gender Interactive Alliance (GIA) resource
26
NADRA

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4.2 Blocks Of Transgender27

According to the study by the Gender Interactive Alliance (GIA), transgender are divided
into four specific blocks with respect to their occupation.
The Beggars The Haji Namazi
The
Dancers, Singers
Prostitutes/Sex-
and Drummers
workers
4.3 Medical Perspective28

These children are different from others on the bases of hormones and ambiguous
organs therefore they are neither male nor female. They further added that 80% in
Pakistan are male transgender and they cross-dress as females for the sake of begging
and other works in the society and some psychologically are not satisfied with their sex
and appearance.
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

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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,
Medically transgender are named as hermaphrodite or “HUM REHAM DILI MEI

androgynies and have both female hormones i.e. estrogen and IN KI SHANAKHT CHUPA
male hormones i.e. testosterones. KAR INKI MADAD
KARTE HAIN”
4.4 Exploring Guru And The Chaila System
4.4.1 Who Is Guru? When a transgender was
The word Guru means the spiritual teacher.29 And it is derived asked who is Guru?
from the word ‘Gur’ which means skills. The word according to
transgender meaning is the person who is a teacher and “GURU PAISA
teaches skills to his students or chelas. KAMANAY KI MACHINE”
4.4.2 Guru Role

The Guru possesses a spiritual and prestigious role in the transgender community. He
is the person who holds the authority of decisions and is very influential. It is necessary
for each transgender to have association with the respective Guru. The Guru is like
Father to the transgender people who are selected among themselves by the elder
Guru who later precedes him.
A transgender
Some families usually gave their child identified as transgender commented on the role
to these Gurus and from the birth till the death this Guru looks of Guru;
after the child and is responsible for the nurturing and actions of
the child. The Guru is very powerful person and he has chailas ”KISI KO BAAP SAMJHO
or ‘Shagirds’ or students which respects him. GEY TU WHO AAPKO
AULAD SAMJHEY GA.”
29
Oxford Dictionary

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4.4.3 Guru-Chaila Relation

The Guru is the guardian and the Chaila’s are the students or the Guru’s adopted child.
The relation between Guru and chaila is very strong; the Guru has the power to take
decisions regarding their Chaila’s. The Chaila’ are free to choose their Guru which they
think is better for them. The reason being choosing a Guru is that in transgender
community the Guru is the man of power who is influential and strong; he gives identity
to the Chaila’s in the community and also provides them necessary guidance.
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.

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4.5 The Biradari System

In transgender there are also castes whose traditions and customs are different from
each other. Following are two but there are many;
4.5.1 Tradition of Converting Chaila
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.

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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.
4.5.2 The Concept of Punishing Chaila

The one of the key feature of Guru-Chaila relationship is the penalty. This penalty is
levied by the Guru on any of his Chaila if he disobeys him and does not follow his
decisions. This penalty can be Rs.500, 1000 or 5000 depending upon the Guru. This
penalty is paid directly to the Guru by the Chaila. One more thing is that if the Chaila do
not visit the Guru within a month so he is fined by the Guru for this act.
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;
“HOKKAH PANI BAND

4.6 How They Reach Dera
When a transgender child reach adulthood he realize that he is KRDETAY HEN”
different from other family members and they have different
desires and sexual preferences from others which makes them
uncomfortable in their family and they search for people same as their type.
Therefore they leave their house in search of a guru to fulfill their desires. This is the
process of reaching the Dera and Guru.
4.6.1 The Dera’s

The Dera’s refers to the place where transgender lives with the Guru and other mates.
Within, a dera usually many transgender lives under the supervision of Guru. These
dera’s are home to these people when they are rejected by their blood relations.
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.

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4.6.2 Distribution Of Areas

It is found during the several surveys that the dera are often distributed according to the
different areas of the city. Each area has a dera or the central dera consisting of several
areas. These dera’s have limitation within the areas they fall. Similarly as the limitations
of the Police Stations of the respective areas of a city, these dera’s also have limitations
and the areas are distributed among these dera’s. The transgender associated with the
respective dera can only beg and receive vadai, khushi and doli in the respective areas
falling under the limits of dera’s. Similarly, the chowrangi’s, intersections, roads, market
and religious places are also distributed among the dera’s.
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.
4.7 Farsi Kalam

The Farsi kalam is the code language spoken within the transgender community. It
varies in words from Punjab to Sindh and other areas but the main theme remains the
same. It is one of the traditions of the transgender community which is dated back from
the period of The Moguls. The one of the reason of separate language is the sense of
belonging to the community and its
roots. The two sentences of farsi kalam with
English translation;
The Farsi kalam helps transgender to
communicate secretly and conveying 1. KARAY KARA AEEJWAY KO
the message. This also helps them in TAPPNAY DEY
preventing any possible threats and Meaning: Wait! Let him go.
dangers. This is a pride for 2. ARYAL TAPPAR DASI HA
transgender and creates a sense of Meaning: Take this person away
belonging among them. This is a tool from the gathering.
for vital and strong communication
skills.

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4.8 FINDING ACCEPTANCE

4.8.1 Economic Acceptance
4.8.1.1 The Game behind Prostitution
The transgender involved in the sex work and adopted the prostitution usually are
subjected to un-intended or intended discrimination within a society. The problem exists
due to the thin level of opportunities of income for the transgender. The occupation of
prostitution is often adopted by the transgender who are young and beautiful. This
particular mode of income is more economically beneficial rather than begging and
dancing because it makes thousands in couple of hours. However, due to no protection
of prostitutes legally and medically they are often subjected to harassment and several
medical infections mostly HIV aids.
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.
4.8.1.2 The Police

The transgender viewed the role of police as non-discriminatory and accommodating for
them. They appreciated the police and shared that in many unusual cases the police
helped them from thugs and also on other occasions where they were discriminated.
However, they agreed that the transgender who are involved in illegal activities and the
sex-works are often questioned by the police department.
Most of the crimes reported with respect to trans-people are of burglary of nail polishes,
makeup stuff, lip stick and other accessories.
4.8.1.3 Why Beggars An old trans-gender who

has performed umrah;
Most of the transgender living in Karachi, Pakistan have
beggary as their source of income. They are uneducated, “KUTTAY KI ZINDAGI
unskillful and excluded from the society, the people left with HUMSEY ACHI HA”
few or no opportunities.
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.

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4.8.1.4 Looks and Appearance

Many argue why the transgender wear such clothes, talk in such a disrespectful way
and behave in a particular manner? Their looks segregate them from the others
members of the society and the people do not see them as normal humans beings.
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.
4.8.1.5 Makeup and Accessories

The transgender spent more money towards the makeup stuff
including the lipstick, perfume, different makeup schemes. The
makeup is waterproof and they spent Rs.30-50 per day on it. The
transgender are always interested in spending money in fancy
hair catchers.
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.
4.8.1.6 Vadai, Doli, Toli

The traditional events in the history of Indo-Pak culture are a source of earning to the
transgender community. When a baby is born in a house so
they go to sing and dance and pray for the future of the baby The cause of least interest
and receive vadai of Rs.500-1000. Similarly, in the mehandi for hard labor among
and mayoon functions they are invited as dancers and singers trans-genders, explained
to make the doli event colorful and memorable. The demand by a transgender;
of the money for a function is subjected to the person’s looks
that if he looks rich so Rs. 5,000-10,000 is charged but if he “DO DHUMKEY MAREY
looks poor so Rs. 3,000 is also charged. And when they go AUR PHANCH HAZAR MIL
together with Guru for begging and shopping so they go in the GAYE TU MEHNAT KYUN
form of toli’s. However, due to the declining importance and KARENGAY”
the lack of interest of people in such traditions these trends
are narrowing creating a worsening situation for the
transgender community.

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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.
A transgender who survived the acid attack;
10% are original she males
90% are fraudulent
“JAB TANNAY MA KEERAY HON TU SHAAKHEN TU KHRAB HONGI NA”
A local trans-gender discussing about Punjabi trans-genders;
“KUTTA NHI CHORTEY, BILLA NHI CHORTEY AUR 2 MIN MA DAARHI MONCHEN
SAAF AUR KAAM SHURU

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4.8.1.8 Will You Hire?

To test the employer’s willingness to hire the transgender worker we surveyed different
markets of District South including Jama Cloth market, Kohinoor market and Jubilee
market.
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.
When asked with the reasons of not hiring man replied;
Non-
Different
Abusive Fake serious
creatures
attitude
4.8.2 Social Acceptance

4.8.2.1 STARTING FROM THE BIRTH
When the mother is told by the Doctor that her child is born transgender, it shocks the
whole family especially the parents. The parents request the doctor and the nurse to
never disclose this among others and always keep this as a secret. The birth certificate
of the child is made on which the gender is mentioned as male. The parents of such
child silently leave the hospital with their child and never come back again.

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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 transgender sharing the family and societal pressure of being a trans-child;
“KHAWAJASARA PEDA HONA MUSALMAN KAY GHAR MA JURM HA “
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.”
A shopkeeper sharing his views regarding trans-people;
“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.
“ANDHA BANTEY REWRIYAN APNE APNO KO”
4.8.2.2 When the Trans-child Grow

It is also expressed by the doctors that many
children are normal at birth but due to some When a transgender was asked that,
hormonal disorders and sexual imbalances after why he does not live with his family?
the age of 6 years they acts unusual and are later
to be identified as transgender. Therefore, he replied:
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

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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
Figure 4: Cycle Of The Terms Interconnected For Being A Tg In Pakistan
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.

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However, 1 in 1000 is successful in completing their education by going through this

rigid tenure of their lives.
Many transgender professionals are working in multinational and governmental

organizations at high level positions including the lawyers, policemen, businessmen,
Ngo’s and others. They have hidden their identity and adopted the looks as men.
4.8.2.4 Work, Activities And Interests

Most of the trans-genders are good dancers and
singers from birth. The skills of dancing, singing This poetry was shared by a
and drumming are very popular among transgender transgender when he was explaining
community. They have a natural tilt towards the his golden times of dancing in
singing, dancing, drumming and acting. The festivals;
majority of the population of the trans-genders
loves to dance at functions, parties and circus. The “Naach Meri Bulbul Tujhe Paisa
people also appreciate the dancing skills of trans- Milega
people and the famous trans-dancers charged a
higher cost too. Na Jaane Qadardaan Tujhe Kesa
Milega “
Another popular interest among trans-gender is of
doing makeup and becoming a beautician and makeup artist. They are often employed
by the media channels and salons due to their impressive skills.
Lastly, the trans-people are also interested in cooking food. They are great cooks and
are often employed as cooks in the houses.
4.9 CNIC: IDENTITY CRISIS

4.9.1 Male Identity
The majority of the trans-genders have the male CNIC. They have registered
themselves as male citizens of Pakistan. The birth certificate also mentions their gender
as male person.
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.

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4.9.2 Inheritance Rights

One of the reasons, why the trans-people don’t change their gender status in CNIC is
due to the issues related to the property ownership. As Pakistan is patriarchal society
with male dominance in every sector the women are not given equal rights in property
and financial decisions. Similarly, to keep their social security the trans-people prefer
the male CNIC’s.
4.9.3 Voting Rights

The trans-people were given voting rights and many voted in the elections too. The
trans-people are often interested in voting for the party, which is supported by their
ancestors as no political party has delivered for their interest yet.
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.
4.9.4 The Trans-Ban on Hajj and Umrah Offering

As the conservative Kingdom of Saudi Arabia does not accepts the third gender so the
trans-citizens of Pakistan and other countries are not allowed to enter the Kingdom for
the religious offerings. This is also one of the major reasons why the trans-people holds
male CNICs.
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.
4.10 Inclined Towards Religion

The trans-genders interviewed said that they never face difficulty in praying in the
Masjid and were never stopped by anyone. However, they dressed appropriately while
going to the prayers. Many of the trans-genders were found to be religious and they
practice their lives according to the Islam. However, the trans-community does not
discriminate upon religion and in a dera there are Hindu, Christian and Muslims trans-
genders living together without any issue. They think that they are trans-genders and
the one who is transgender is brother and sister to them without the limitation of the
religion.
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

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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.
4.11 Complains And Stereotypes

The trans-genders criticized the media and were very angry from the picture which the
media is portraying about them. They blamed that the media is only interested in
increasing its rating and is least interested in showcasing the real problems of our
community.
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?

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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.

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Policy & Advocacy

Recommendations
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.
• Coining A New Word

The word “hijra or khusra” is humiliating and has negative connotations. It is very hurting
for trans-genders when people call them by this name which is very abusive. Using
abusive language for them without any reason is totally improper and illogical. Public
awareness cannot be raised about this issue to treat them properly and respectably
when an abusive word is used to address them. The first step is to coin a new word for
them with positive connotations or at least a neutral word.

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• Collective Efforts Need To Be Done

Policy making is in fact a collective process, in which policy officials (including a wider
range of researchers and expertise) gather empirical data regarding a social issue and
use up to date tools and data in make policy and suggesting solutions. But
unfortunately, policy makers are often left to work on their own with limited knowledge
about policy making, limited up-to-date data or sensitivity to work as an unbiased
researcher.
a) The government may establish policy making team.
b) The team should work closely with government departments and external
departments (like research experts from University).
c) The government may refer the issue to the law commission.
d) Any focal person from the transgender community must also be the part of the policy
making team
• Acquisition Of New Birth Certificate

Government must provide full legal recognition of their preferred gender and should
allow them for the acquisition of a new birth certificate that reflects this change as most
of them acquire birth certificate of male sex.
• Strict Policies At Educational Institutes Should Be

Made
The empirical data gathered from transgender shows that the problem mostly begins at
school level when the gender non-confirming students are victimized personally in
school setting. They are left with no other option than to quit their education.
Government as well as the education department must introduce and apply a strict
policy at schools regarding trans-genders:
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.

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• Information about Transgender In Primary &

Secondary Level:
The Government must add topics regarding transgender in the course outline, at
Primary and Secondary level along with proper medical and psychological information
regarding them. In addition, this topic must also be included in Islamiat books along with
Islamic perspectives and Quranic verses. It will be a great step for their acceptance
from an initial level. Furthermore, this issue won’t be considered a taboo in the society
after this implementation.
• Penalization Against Harassment

The problems will not be solved until government is involved in this and take serious
and strict measures to enforce rules and regulations. The culprits, who mistreat or
harass them, must be penalized and punished. Trans-genders must be entitled to file a
lawsuit in court directly against those who treat them unfairly and hurt them on work
place or public spot.
• Development Of Laws To Ensure Social Inclusion Of

Trans-Genders:
Although, no law or policy (and it is clearly written in constitution of Pakistan too)
exclude or discriminate transgender community on the bases of sex or gender but it
also do not reflect concrete actions to reduce or discourage their marginalization and
exclusion from mainstream of society. The findings of this study strongly suggest
development of new laws or policies to ensure inclusion of transgender community to
exercise their fundamental rights.
• 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
• Awareness Against Faulty Assumptions

Awareness against faulty assumptions of their blessings for the new born baby or a
groom or any other grieved person should also be developed, which would demote the
act of begging.
• Record Of Transgender Population In Census 2017

There should be complete record of third gender on provincial level as well as national
level. So that these third gender people can either be provided with financial help
publicly to restrain them from falling in socially unacceptable activities or assign them

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quota in employment. In addition, it will also help them to get separate reserved seats in
National Assembly, Senate and Provincial Assembly.
• Implementation Of Laws Is The Prime Factor

The foremost duty of the government is the implementation of the laws made. There
should be a complete check and balance and the government should provide foolproof
security to the third gender in order to help them enjoy their lives like normal citizens of
the country.
• Civil Society Needs To Be Civilized

There are not many NGOs and civil society organizations which are addressing gender
expressions and identity or khawaja saras human rights abuse. A few that are currently
involved with them are working on HIV/AIDS and other sexually transmitted diseases.
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.
• Establishment Of Counseling Centers

Counseling centers should be established to facilitate families in understanding
problems of gender non-conformity in their children. If a child feels that his problems are
being understood within the house, he will probably never want to leave the security of
his house. The problems intensify only when a transgender child leaves the house to
join khawaja sara communities and quite often get trapped in lifelong involvement in
prostitution.
• Residential Programs For Trans-Genders To End

Guru-Chaila System:
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

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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.
• Reviewing The Laws And Policies Of Sexual And

Physical Assault
To, make them more inclusive for transgender people. Currently, rape is defined as an
act of violence from men on women only, because of which the only remaining law able
to address sexual assault on Trans-genders is Section 371 and Section 377. In the
same context, there is a need to review laws and policies on physical assault and
torture to make them more inclusive of common assaults on transgender community.
The implementation of the Pakistan Penal Code (PPC) Section 337 addressing the act
of damaging and uprooting hair termed as “Arsh for hair” needs to be advocated and
ensured for transgender communities to stop this brutal violence of head shaving
against them.

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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
ARSH FOR HAIR:
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.

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• There Is A Difference Between Decriminalization

And Legalization
Most of the respondents in our study have mentioned dancing and begging as their
means of earning because they are not accepted and respected in other occupations. In
other words the stigma and discrimination against transgender community causes social
exclusion that leads to economic deprivations and exposes these communities to abuse
and other risks and vulnerabilities. Begging and dancing in public is criminalized on
moral grounds. Decriminalizing (the lessening of criminal penalties in relation to certain
acts) these behaviors can lead to significant reduction in abuse and exploitation and will
further promote social inclusion of these communities.
• Respect And Recognition

This study highlights the need for recognizing transgender people as normal as any
other member of cisgender and attending long neglected issues pertinent to their ‘lives’
as transgender persons. This leads to need for development of policies, parameters and
criteria (to be used by government and private service providers) to facilitate Trans-
genders’ decision making regarding options for recognition of gender identity. It is
important to keep in mind that these decisions/actions have serious and sensitive
implications on their status as a citizen, family member and are directly related to
requirements of medical/surgical interventions where needed. This could include
recognition of gender identity of transgender people as women or men or as third
gender.
• Include The Forgotten Part

As highlighted in findings of the literature review and mentioned by most of the
respondents in this study, historically, many of the world cultures including sub-
continent recognized and attributed respect to the trans-people. Considering this,
current social and developmental endeavors need to be inclusive enough to raise
issues and problems of transgender community as well. National commission on status
of women, government and civil society driven movements of women empowerment
could be examples for these interventions. To encourage the activism within these
communities, special incentives should be introduced for endeavors and work done by
educated and role models from transgender community should also be acknowledged.
• 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.

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• 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.
• Acceptance Of Transgender Sub-Culture And

Diversity
Transgender communities have their own specific sub cultures and life styles. Advocacy
and social mobilization needs to be done to create enabling environment for this
diversity and deviation from the norms of society.
• 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.
• Reducing Stigma And Discrimination

Formulating anti-discriminatory laws for transgender community is strongly
recommended as the genesis of the problems of transgender persons in Pakistan lie in
the stigma and discrimination they face in the society, resulting in their exclusion from
socioeconomic- political spectrum. They are one among the marginalized sections of
the society. The solution of their problems will, therefore, require concerted efforts to
mainstream them and adoption of an inclusive approach in all spheres of life.
• Ensure Greater Participation Of Trans People In

Decisions That Affect Their Lives
UN agencies, governments, legal professionals, trans-people and other civil society
groups, policymakers and decision-makers should audit current laws and policies to
determine how they currently apply to or impact the health rights and social protection of
trans-people; identify how the laws could be repealed, reformed, and improved in
collaboration with trans-people.

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Governments, donors, trans-organizations, research institutions, health academics,

policymakers and decision-makers should involve (including formal hiring of) trans-
people in research activities to ensure that these are appropriate, acceptable and
relevant from the community’s perspective. In addition they should engage trans-
organizations in global, national, and sub national health and gender committees and
councils.
• Increase Public Awareness About Trans People And

Their Human Rights Issues
Governments, bilateral and multilateral organizations, media, health professional bodies
and health academics, policymakers and decision-makers, trans and other civil society
groups should promote and support national dialogues on how human rights obligations
apply to trans people, including through endorsing efforts targeting trans-phobia and all
forms of verbal and physical abuse, hatred, exclusion, and intolerance. They should
reduce stigma against trans-people, including through public awareness that gender
nonconformity is not a disease, condition, or disorder. Also, they should research,
monitor, and report on human rights issues faced by trans-people, including those in
places of detention, asylum seekers and migrating trans-people. A trans-focal point or
trans-desk within government agencies should be built.
• Address Discrimination And Improve

Responsiveness Of Health Services To Trans People
Government, ministries/departments of health, health providers and personnel should
build the capacity of all staff to deal sensitively and competently with trans-people and
create a welcoming, non-judgmental and non-discriminatory environment in the
hospitals. Furthermore, they should develop the technical skills and cultural competency
necessary to provide adequate health promotion, prevention, treatment, monitoring, and
support for trans-people; work with trans-organizations and hire trans-staff to build
capability and capacity to do this work well. They should monitor and publicly critique
the practice of “conversion” or “reparative” therapies (that try to change a person’s
gender identity or expression or sexual orientation), highlighting that such treatment is
no longer considered ethical.
• Protect And Fulfill Trans People’s Right To Decent

Work
Governments, business, employers’ and workers’ organizations should explicitly include
trans people in all equal employment opportunity laws and policies, including special
measures to address high levels of under-employment, unemployment, and precarious
work. According to our study, most of the transgender are good at sewing clothes,
cooking and makeup. So they should be given employment according to their own
interest. In addition, if people are not comfortable with them as many shopkeepers told
us, then they should be given work on back hand such as in factories or as chefs in
restaurants.

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• Pre Marriage Seminars

Pre marriage seminars to educate the new couple before sexual inter courseby
authorized panel of doctors should be arranged so that gender abnormalities are
avoided.
• Vocational Training Centers

Vocational training centers must be created for the betterment of transgender society.
After the completion of the training they must be employed as teachers in those
vocational centers or can either work elsewhere. It will increase the employment
opportunities for them.
• Law Regarding Minimum Education

It should be a law by the government that any transgender should have minimum higher
secondary education. Only after this, he/she can be employed anywhere. This will
increase the literacy rate in their community and will also discourage illicit acts.

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6
Case Studies
6.1 CASE STUDY#01:

Bindiya Rana’s Journey Of Working For GIA:
The 45 years old, Bindiya Rana also known as Abdul Aziz is the founding member of
Gender Interactive Alliance (GIA) and a social activist, working for the rights of trans-
genders in Pakistan for many years. She is the petitioner for transgender rights activism
in Sindh High Court of Pakistan and has been appointed as the focal person for the
Khawaja Sira community in Pakistan. She migrated from Punjab to Karachi. She studied
till 5th grade and her family supported her in every aspect of life. She lives at
Mahmoodabad gate in a leased house with two rented rooms. She belongs to showbiz
and worked in a serial named “Khuda Ki Basti. Her ancestors along with her family are
supporters of Pakistan People’s Party (PPP). She
officially started her NGO in 2013 and before he
had worked in an organization too; Bindiya Rana
lived a life that is similar to the lives of a middle
class TG in a Dera (Community based home). In
2010, she surveyed around the Baluchistan,
Baghnadi, Jacobabad, and other regions of the
Pakistan along with interior of Sindh to inquire the
circumstances of transgender living in that areas.
She had also worked in Larkana for 5 months.
The inspiration for an NGO came from an incident

that took place about 6 to 7 years ago in her life.
The incident that took place was that, one day a
transgender was in a worse condition as she
suffered from heart attack and before they took her
to the hospital for medical treatment, she died on
the way to the hospital. Bindiya Rana along with
her trans-gender group quickly contacted the family
of that transgender as her family lived in Punjab. Her family wanted to see the face of
the dead body before the funeral so they have to move the body to Punjab. They
contacted the authorities of the airport to organize the air ambulance by which the dead

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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.
6.2 CASE STUDY#02:

Nargis: A Journey From A Dancer To An Advocate:30
Wahid also known as Nargis is a transgender who is born and raised in Karachi. He
was a very attractive transgender with long hair, belonging to Lalokhet Dera. Bindiya
Rana is his Guru Dadi according to baradari system in Trans-genders.
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

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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.
6.3 CASE STUDY#03:

His Name Says It All: ‘Moonlight’:
A 42 years old, Ali also known as Moonlight had a very strong perception about her
community. She migrated from India to Pakistan along with her family. She belongs to
Mohajir ethnicity. She has six brothers and sisters in an extended family. But sadly, she
did not live with her family. She lived in a leased house with other trans-genders and
paid rental price up to Rs 7,000.
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

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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.
6.4 CASE STUDY#04:

Monaliza: The Struggling Activist:
For many people the school years are the best of their life, but for Monaliza school was
a tragic time. Monaliza joined school in 1970-75 in her home town Bahawalpur about 16
years ago in 5th grade; when 2-3 male class fellows threw acid on her face. After that,
she came to Karachi in 1995. She received her CNIC from the NADRA centre at
Lahore.

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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.
6.5 CASE STUDY#05:

Gynecologists Experience In Service Hospital:
Gynecologists Dr. Raj Kumari Valeecha, Dr.
Sumaira Shah, Dr Samima Qazi and Dr.
Nausheen Zulfiqar shared their experienced that
transgender cases are very rare. One of them
told us she had seen just one case in her entire
life service as gynecologist. Two babies were
born and they both were not gender specific by
birth. The genetic abnormality had not been
detected in the ultrasound of the mother. Mother
requested the doctor not to disclose their identity
as it will be a problem for her in future; the secret
of these kids was kept between the mother,
doctor and the nurse at the time of delivery.
These children were different from other on the

bases of hormones and ambiguous organs
therefore they were neither male nor female. One
of them died due to pneumonia and the other one
is surviving and is 11 years old. They further added that 80% in Pakistan are male
trans-genders and they cross-dress as females for the sake of begging and other works
in the society and some of them are just psychologically not satisfied with their sex and
appearance so they choose to cross-dress. Transgender do not change their

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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
6.6 CASE STUDY#06:

Kashif: The Memon Transgender:
Kashif also known as Nirma lives with 3 mates in a small room house at Jahangir
Quarters. He had studied till 8thclass and then dropped it. Kashif belongs to Memon
community and his Guru is Haji Babra who lives in Golimar. Kashif is a beggar who
begs in different areas allotted to him by his Guru. He prefers to beg at memon
community areas due to his belonging to memon community, he gets chance of getting
more money. He goes Bahadurabad, Dhoraji, Amin Khusro road for 2 days and
Waterpump, Karimabad, Hussainabad and Dastagir for 5 days.
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.

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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

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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

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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,
Gender Identity and Sex Characteristics. See :
http://www.asiapacificforum.net/resources/manual-sogi-and-sex-charactersitics/
35. Joan C Chrisler, Alexander Nobel, (29 November, 2011). Oxford Bibliographies
(Sex and Gender).
See: http://www.oxfordbibliographies.com/view/document/obo-
9780199828340/obo-9780199828340-0054.xml
36. Khaleel Sarwar, (21 March, 2013 ) Rights of Transgender In Islam . See:
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 :

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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.

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Letter of Approval for the Research Study

To,
Professor Dr. Noman,
Chairman Department of Architecture & Planning,
NED University of Engineering & Technology,
City Campus, Karachi.
Date: 16th January, 2017
Subject: REQUEST FOR THE APPROVAL LETTER
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,
Zulaikha Shahzadi DS-01

Ali Mohib DS- 13.
Talha Salahuddin DS- 15.
Kainaat Hussain DS- 19.
Tehreem Siraj DS- 25.
Maryam Adil DS-32
Ijlal Rizvi DS-33
Khadija Hamid DS-39

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Striving for Survival

An Outlook on the Transgender

An Outlook on the Transgender community of Pakistan Page 1

2.6 Historical Perspective:....................................................................................................................... 21

An Outlook on the Transgender community of Pakistan Page 1

An Outlook on the Transgender community of Pakistan Page 2

• Strict Policies At Educational Institutes Should Be Made ............................................................... 57

An Outlook on the Transgender community of Pakistan Page 3

Nargis: A Journey From A Dancer To An Advocate: ................................................................................ 67

Figure 1Past of Trans people in different periods ........................................................................................... 7

An Outlook on the Transgender community of Pakistan Page 4

AIDS: Acquired Immunodeficiency KSS: Khawaja Sira Society

CEO: Chief Executive Officer LGBTQ: Lesbian, Gay, Bisexual,

FATA: Federally Administrated Tribal NADRA: National Database and

FGD: Focused Group Discussion NGO: Non-governmental Organization

FTM: Female to Male (trans-man) PPC: Pakistan Penal Code

GIA: Gender Interactive Alliance SAFFAR: She-male Association for

An Outlook on the Transgender community of Pakistan Page 1

Dera: It is the community house where trans-genders live together.

Discrimination: A difference in treatment based on age, sex, ethnicity, religion or other

Doli: It is the money received by trans-genders in wedding functions.

Eunuch: A castrated man, especially one in charge of a harem, or a high-voiced singer;

Gender Identity: An individual’s internal sense of being male, female or something

Gender Non-conforming: A term for individuals whose gender expression is different

Gender: The social and cultural significance we attach to biological differences.

Gender-queer/Androgynous/Bi-gender: A person who does not subscribe to

Guru: Guru is a teacher in the transgender system, under whose apprenticeship a

An Outlook on the Transgender community of Pakistan Page 1

Khusra/Hijra: Derogatory term, aimed at emasculating, for someone without male

Makhannathun: Arabic word used for trans-genders.

Male Transgender: A term for a transgender individual who currently identifies as a

Moorat: Polite term for Hijras and Khawaja Siras

Sex: The biological differences between males and females.

Sexual Orientation: A term describing a person’s attraction to members of the same

Toli: An Urdu term used for a group of transgender.

Transgender/Third Gender: A person whose sense of personal identity and gender

Vadhai: It is the money received by tans-genders in any occasion or on birth of a child.

Woman Transgender: A term for a transgender individual who currently identifies as a

An Outlook on the Transgender community of Pakistan Page 2

There is a significant population of trans-people residing in Pakistan which is said to be

The economic acceptance is studied at large by following the opportunities available

An Outlook on the Transgender community of Pakistan Page 3

An Outlook on the Transgender community of Pakistan Page 4

An Outlook on the Transgender community of Pakistan Page 5

“Conceive yourself in a situation where practically the entire world looks

An Outlook on the Transgender community of Pakistan Page 6

1.1.2 History of Trans-Genders In Different Era’s:

Military Leadership Guardians of Harem

1Figure 1Past of Trans people in different periods

An Outlook on the Transgender community of Pakistan Page 7

1.2 Objectives Of Study:

• To architect the life of a transgender.

2 Extracted from Samaa TV 2017 (https://www.samaa.tv/pakistan/2017/01/rain-in-karachi-blessing-or-

An Outlook on the Transgender community of Pakistan Page 8

1.4 Desk Review:

1.4.1 Scope Of The Research:

1.5 STUDY DESIGN:

1.5.1 Tools Of The Research:

An Outlook on the Transgender community of Pakistan Page 9

1.5.4 Categories Of Interviews:

1.5.4.1 Pilot Survey

1.5.4.2 Vital-Informer Interviews:

1.5.4.3 In Depth Qualitative Interviews: