 |
Hijdas Eunuchs in Mumbai |
 |
| TITLE |
+ |
- |
| FILE NAME |
+ |
- |
| DATE |
+ |
- |
|
|
The Hijdas Cause – 1493 viewsborn men
wanting to live and die
as women
the hijda cause
a rolling stone
gathers no moss
for society
the hijdas
candy floss
the hijda right
to live as hijdas
into the dustbin toss
the hijda hanging
upside down on a cross
|
|
Eunuchs and Bollywood – 1119 viewshttp://media.opencultures.net/queer/data/indian/euunchs_in_bollywood.html
queering bollywoodNishma Hindocha: Eunuchs in Indian Cinema
There are different types of portrayals of eunuchs in Indian cinema, such as transsexuals, homosexuals and hijras, which are all part of mainstream cinema. They are usually 'objects of derisive comedy or disgust.'1 In Indian cinema, eunuchs are generally stereotyped and have so far been the figures of rejection. Many of them have been the brunt of crude jokes especially in the song sequences. Many actors cross-dressed with deliberate crudity so that they are not mistaken for a woman but a eunuch in an attempt to evoke laughter. However, this type of humour did not go down well and the mimicking of eunuchs slowly died out. Nevertheless, this changed in time and many Indian filmmakers started to show a different side to the eunuchs, which slowly helped them be socially accepted in Indian society.
In Indian society, the term eunuch is broadened to include homosexuals, sexually abused men, hermaphrodites (intersexed), men who are sexually impotent and emasculated men. 'The term eunuch in India refers as much to a societal role as it does to one's anatomy.' This is because men who are different, whether they are homosexuals, impotent or hermaphrodites, do not feel comfortable to express sexual identity in the normal society because they will not be accepted society as it is not the norm.
The only place eunuchs can freely express themselves and be normal in their own way is if they join the hijra community. Many men turn into hijras because their families have disowned them because they were infertile; and because of that, they have no choice but to behave like women. Some of them ran away from home because of the undesired marriages with females. 'None of us can envisage a life where we are forced to marry females and have children by them. So, the only way out is to cut off our manhood and become hijras. This is the only community, which will accept us and let us live our lives the way we want to.'
In addition, men who are sexually abused from a younger age turn to the hijra community because that community have the same level of understanding as them and they can be and feel comfortable and most importantly have a society that will accept and sustain them. 'Once we found other people like us, they helped us understand our place in society. For the first time, we felt belonged somewhere.'
Hijras are people who are defined in India as eunuchs, (emasculated male) and hermaphrodite (intersexed), this is because 'both terms, as used in India, connote impotence an inability to function in the male sexual role and the word hijra primarily implies a physical defect impairing the male sexual funcion.'
'In the world of men and women we are neither. Because we are different, everyone shuns us. So, we hijras live amongst ourselves in our community. Only here we find acceptance.'
The hijras of India are a religious community who renounce male sexuality and identify with the creative power of Mata Bahuchara (the Goddess hijras believe in). In the West, hijras are generally known as hermaphrodites or eunuchs. The difference between the both is that hermaphrodites are born hijras. This is because they are people 'whose genitals are ambiguously male like at birth' and eunuchs are made hijras, because it refers to emasculated men. The force behind the words hermaphrodite and eunuch is impotence and impotence is central to the definition of the hijra as not man. The role of hijras is deeply rooted in Indian culture that it can accommodate a wide variety of temperament, personalities, sexual needs, gender identities, cross-gender behaviour and levels of commitment without losing its cultural meaning.
Researching on hijras in Indian cinema proved quite difficult because there is hardly any literature about this. However, I did manage to find several articles relating to this topic. Although, they were not as helpful as I hope they would have been. However, what I did manage find was a great deal of articles on hijras in India society. Again, there were not many books that were specifically written on hijras of India, though I did find a few books that were recommended on the articles, which were very useful.
I am going to explore the film Tamanna to identify the many elements of hijra culture and how they have been portrayed within the film. Mahesh Bhatt, director of Tamanna has made a remarkable film that 'evokes compassion rather than jeers.' Tamanna crosses boundaries that have never been crossed before in Indian cinema because 'no director has explored the possibility of making a feature film focusing on the collective and cloistered community.'
Tamanna is based on a true story and 'inspired from a true incident.' The film centralises on a hijra played by Paresh Rawal and explores various issues that many hijras face in reality. The film is based in 1975 in the town of Mahim, Bombay; the theme of the film is about an abandon girl, Tamanna, who is raised by a hijra, Tiku, and the problems that arise.
Bhatt has used a non-stereotypical Muslim hijra in Tamanna. The first time we see Tiku, is next to his mother's dead body, dressed in a shirt and lungi, which is a2
'sarong worn by Indian men.' with many men around him. This is the first non-stereotypical point I noticed in the film. Hijras generally do not dress like males, it is not normal in the hijra community because hijras generally 'enjoy dressing in
women's clothing, and their female dress is typically accompanied by traditionally feminine jewellery.'
Tiku's hair is slightly above his shoulder, which is considered short in the hijra context and again it is not accepted in the hijra community, 'long hair is a must for a hijra.' If a hijra has short hair, it is suggested that they have been punished for something they have done. 'One of the punishments meted out by the elders to a hijra who has misbehaved is to cut their hair.'
In the film, Tiku lives in a community full of men, which is also another uncommon aspect because as I mentioned earlier they are socially not accepted in Indian society and because of this, they normally live in their own community so that they can freely express themselves. Through this aspect, Bhatt has highlighted the point that hijras can live with men and women as a community.
Tiku lives with his best friend Salim, he refers to him as bhai (brother). This was surprising because many hijras generally like to keep husbands. The fact that Tamanna did not show any kind of sexual relations between Salim and Tiku justified that it is a stereotypical view that society has of hijras. By this, I mean that society thinks it is impossible for a hijra to befriend a male because they would either want a sexual relationship with them or want to keep them as their husbands. 'Sinha (1967), in his study of hijra in Lucknow, says, "All hijras have husbands." Although I did not find this to be true, many of them certainly did, and many of those who did not either had had one in the past or looked forward to having one in the future. Because it meant having a sexual relationship, it is contrary to the ascetic ideal of the hijra role.' Despite the fact that Salim is not Tiku's husband in the film, 'they are clearly depicted as a couple in all dramatic sequences of the film.' Both of them live together, make decisions together and face consequences together, all of these are qualities are of a couple.
Tiku is very camp, over emotional and neurotic and on many occasions we see his femininity come out. For example, whilst Tamanna is growing up we see him care for her in a different manner. Almost like a mother would care for her daughter. For example, in one song scene we see Tiku dance for little Tamanna in a feminine manner. We then see Tamanna grown up in the next scene imitating the same dance sequence. Salim is more like a father figure to her and Tiku is more of a mother figure to her, even though she calls him Abu (father).
Unlike other hijras, Tiku 'does not cross-dress nor is he socially part of the hijras who live in groups and dance for a living.' He is a makeup artist for actresses. In reality, it is quite difficult for hijras to get a normal job, because of how they are perceived in society. Hijras traditional role in society is blessing at auspicious occasions, generally on the birth of a son or at marriages another way they make a living is by prostitution. However, Tiku does not play a part of his traditional role, until near to the end of the film. He takes on the traditional role when he is in need of some money. This is the first time we see him dress in female clothing, he dresses up in a black and yellow sari, with typical jewellery to go with his outfit, his face is full of makeup and he is dancing around, swaying his hands side to side. In the hijra community 'the hijra dancers must be dressed in women's clothing.'
One of the important scenes in Tamanna, is when Tamanna learns that Tiku is a hijra. Her reaction to this is like what many people in Indian society have of them. In Indian society, hijras have become something to be feared. 'Nobody wants to be accosted by one of them, be nudged with their elbows, stroked on the cheek, taunted, cursed and flashed.' Despite the fact that hijras have an 'auspicious presence, they also have an inauspicious potential. The sexual ambiguity of the hijras as impotent men, eunuchs, represents loss of virility, and this undoubtly is the major cause of the fear that they inspire.'20 Tamanna is immediately sickened by the fact that Tiku has raised her up and has ever come near her just because he is a hijra. She forgets all the love and care he has given her and how he has revolved his life around her to give her the best. She has a stereotypical view of what hijras are like the majority in Indian society.
Bhatt has included a group of stereotypical hijras in his film to portray the stereotypical hijras in the normal Indian society and their traditional role. We first see a group of several hijras outside a house, dressed in colourful saris and 'flashing their colourful jewellery,' and clapping their 'hands wildly in the special manner of hijras, with hollow palms.' Making so much noise with their high-pitched voices. This was a typical scene because Bhatt has represented exactly how they are in reality. Tiku does not associate with the group of hijras and tries to avoid them. They often ridicule him because he thinks 'that by living with ordinary people he can forget the gender deviation of his existence.'
Bhatt has used two different representations of hijras in Tamanna, which works well within the content of the film. We see both sides of the hijra lifestyle, one, which is more, recognised than the other within society. The way Bhatt has portrayed Tiku in Tamanna is differently to how hijras are in reality, however, by saying this I am not disregarding the minority that are like this and that live like this. Bhatt has attempted to break the stereotypical views that society has about hijras. He has explored issues such as parenthood, friendship, denial and many more aspects. He asserts the audience with a positive message that hijras are successful parents and can bring up a child, because they too have the ability to offer love even though they cannot conceive themselves.
I have briefly highlighted certain elements of hijra culture in Tamanna and how they have been portrayed within the film. Bhatt celebrates the solidarity and loving hearts of the hijras through the character of Tikkoo. This is the first time that a filmmaker has portrayed a hijra sympathetically and positively.
Bibliography
Balaji Meena & Other eunuchs, 2000, Hijras, Who we are, Think Asia Publishing, Toronto
Gokulshing Moti K & Dissanayake Wimal, 1998, Indian Popular Cinema, A Narrative of Cultural Change, Trentham Books, England
Jaffrey Zia, 1996, The Invisibles, A Tale Of The Eunuchs Of India, Vintage Books, New York
Joshi Mohan Lalit, 2001, Bollywood, Popular Indian cinema, Dakini Ltd, London
Nanda Serena, 1999, Neither Man nor Woman, The Hijras of India, Second Edition, Wadsworth publishing, Canada
Rajadhyaksha Ashish & Willemen Paul, 1999, Encyclopaedia of Indian Cinema, New Revised Edition, Fitzroy Publishers, New Delhi
Internet
Benegal, Shyam, An Introduction to Indian Cinema, http://www.sscnet.ucla.edu/southasia/culture/cinema/newindian.html
Bruno, Adam, Which One is the Sexy One? The Comparison Between Berdaches and Hijras, http://www.lavc.cc.ca.us/wolfe/anthr2lw/sexyindian.html
David, Growing Up Queer and Muslim, http://www.queeryouth.org.uk/articles/article_2003_02_28_4932.html
Drenner, Dennis, Hijras of Pakistan - Photo Essay, http://www.ars-rhetorica.net/Queen/Volume11/Hijras/Mainframe.html
Doshi, Tishani, Lessons in Transformation, http://www.hinduonnet.com/thehindu/mag/2003/05/25/stories/2003052500600500.html
Grossman, Andrew, Asian film, http://www.glbtq.com/arts/asian_film,2.html
Grossman, Andrew, Transvestism in Film, http://www.glbtq.com/arts.transvestism_film.3.html
Haviland, Charles, Indian Eunuchs Day in the Sun, http://www.thewe.cc/contents/more/archive/april2003/eunuchfestival.htm
Kumar, Irvin, Hijras: Challenging gender Dichotomies, http://www.saheli-asia.org/Hijras/hijras05.htm
Marshe, Tegan, Daniel, Hijras, http://www.angelfire.com/ri/tucker/gender/eunuchs/hijra.html
Meena, C, K, When Appearance Does Matter, http://www.hinduonnet.com/thehindu/mp/2002/06/06/stories/2002060600110100.htm
McKilligan, Robert, Bombay Eunuch and Trembling Before God, http://www.sensesofcinema.com/contents/02/20/mqff_docos.html
Nataf, Zachary, Whatever I Feel, That's The Way I Am, http://www.pfc.org.uk/news/1998/whatever.htm
Ogborn, Anne, The Hijra Community, http://www.netmagic.net/~anniepoo/sampark/hijras.html
Rousseau, Jacques, Jean, The Hijras: Transgenderism in India, http://www.msu.edu/~lees/Kristina/Hirjas.html
Slave, Julie, The white Hijra, http://www.eunuch.org/Alpha/W/ea_4738the_whit.htm
Space, Sara, The Hijras of India, http://www.mindspring.com/~sara23/hijras.html
Tiwari, Nachiketa, Foreskin/Circumcision, http://www.hindunet.org/srh_home/1996_9/msg00038.html
Unknown, Hijras of India (News Article), India: Begging Eunuch of India, http://www.bmezine.com/eunuch/_stories6/hijra.html
Unknown, Defining The Hijra Community, http://www.geocities.com/leylasuhagi/hijradef.html
Unknown, The Rise Of Eunuch in Hindi Films, http://www.screenindia.com/aug08/films2.htm
Unknown, Transgender - The Third Gender: Hijras/Eunuchs, http://www.samabhavana.org
Unknown, Hijras Between Stigmatisation and The Glorious Past, http://www.geocities.com/leylasuhagi/hijramughal.html
Filmography
Bombay (India, dir. Mani Ratnam, 1995)
Hum Apke Hain Kaun (India, dir. Sooraj Barjatya, 1994)
Kunwara Baap (India, dir. Mehmood 1974)
Lawaaris (India, dir. Prakash Mehra 1981)
Sadak (India, dir. Mahesh Bhatt, 1991)
Tamanna, ( India, dir. Mahesh Bhatt 1997)
The Bollywood Story: Indian Cinema (India, dir. Shashi Kapoor)
|
|
Eunuchs and Legal Issues – 1209 viewsRight to Sexual Identity - Legal concerns of the eunuch community in India.
Gupta A.
Int Conf AIDS. 2002 Jul 7-12; 14: abstract no. TuOrE1158.
Lawyers Collective HIV/AIDS Unit, Mumbai, India
ISSUES: Eunuchs are a community of transgender/transsexual people in India often thought of as a 'third sex'. Law is silent when it comes to recognising them as a 'third sex' - a popular demand made by the eunuch community. DESCRIPTION: This paper highlights the implications of this denial. Indian administration requires people to identify, for every purpose of registration and enrollment, as male or female. No space for identification is provided for eunuchs who don't identify as male or female. This leads to complete isolation of eunuchs from the very fabric of the Indian society. They are highly discriminated in terms of access to education, employment and health care - a direct violation of fundamental rights. Eunuchs are forced into dancing, begging and prostitution as the only means of livelihood. They are denied sanitised and safe medical facilities for castration, as 'emasculation' is criminal under the Indian Penal Code. They are penalised as 'criminal tribes' under law and face regular harassment and abuse by the police under allegations of nuisance, soliciting and sex work. Their vulnerability has been enhanced by increasing prevalence of HIV/AIDS and other STDs, due to unprotected sexual intercourse and their behavior driven underground - a direct consequence of these disparate circumstances. LESSONS LEARNED: The eunuch community enjoys a relatively high cultural acceptance in Indian society, which is yet to reflect in the law. Indian law continues to perpetrate prejudice against the eunuch community when it should serve as a means of protection and support. RECOMMENDATION: 'Sexual identity' is an essential component of human expression, and inherent in the fundamental right to freedom of expression guaranteed under the Indian Constitution. A vertical intervention (that trickles down from a legislative to an administrative level) of rights is necessary in recognising eunuchs as equal citizens of India.
http://gateway.nlm.nih.gov/MeetingAbstracts/102254822.html
|
|
The Beauty Within – 1242 views
Eunuch shot dead in Tis Hazari corridor
Tribune News Service
New Delhi, April 28
A 38-year-old eunuch, Neelam, was shot dead and a Delhi Police constable, Nand Kishore, was injured when they were fired at by an armed suspect in the congested first floor corridors of the Tis Hazari courts this afternoon.
The suspect, Mani Gopal of Najafgarh, was chased and arrested by Head Constable Ajit Singh immediately after the incident. The police said that a Chinese-made automatic pistol was seized from him. The suspect had fired four shots from close range, causing panic on the court premises.
The work in the courts was affected for a while and normalcy could be restored only after senior police officers reached the spot and assured the lawyers and the litigants of their safety.
The injured constable has been admitted to the Sushruta Trauma Centre where he is reported to be progressing. The police have blamed the incident on an old enmity.
Preliminary inquiries by the police revealed that Neelam, along with four others, had come to Tis Hazari courts in connection with the murder of another eunuch, Zareena, which was due for hearing in the court of Additional Sessions Judge A. P. Bains in Room number 119.
The police said that Neelam, after reaching the courts premises around 12. 40 pm, had visited the police post located there to seek protection as she had received several threats to her life. Constable Nand Kishore was deputed to escort her.
With the constable in tow, Neelam went to the first floor and was waiting in the corridor along with 50-odd other eunuchs when the suspect suddenly appeared and started firing at her. While Neelam was hit thrice, the fourth bullet hit the constable. There was pandemonium in the corridor as litigants, officials and lawyers scurried for safety.
The suspect, taking advantage of the confusion, tried to escape but an alert head constable spotted him and caught him after a short chase. The police said that cases of murder and attempt to murder had been registered against the suspect and he was being interrogated.
Senior police officers said that they had taken a serious note of the incident and were trying to ascertain how the suspect had managed to sneak in the gun when all those visiting the court premises are subjected to frisking and stringent security checks.
http://www.tribuneindia.com/2003/20030429/ncr1.htm
|
|
Eunuchs Time Asia View Point – 1142 viewsDoomed to lives of isolation and public ridicule, transsexuals can be forgiven if they occasionally long for a quiet burial. But India's hijras are finally beginning to speak up. Zeenat quickly realized that her experience at the hospital had larger implications: the back-alley doctors frequented by hijras, many of whom have had to enter the sex trade to earn a living, do not have the facilities to treat hiv infection; in hospitals, the issue of male and female wards would only crop up again and again. So, a year ago Zeenat and several other eunuchs in Bombay formed the Dai Welfare Society, a transsexual mutual-aid organization. Last month the group sponsored the first ever "Eunuchs Conference," where more than 100 hijras gathered to demand recognition as a group deserving equal opportunities for education, jobs and housing. "All we want is to be treated as human beings," says Shabeena Joseph, the group's president. "We want to open bank accounts, possess a passport and find jobs."
Transsexuals in India inhabit a gray area—accepted as long as they keep to the edges of mainstream society—and they have never really sought assimilation. Historically, hijras were paid by kings to guard harems (which is why they are still called eunuchs) or supported by people who hired them to dance at weddings or to celebrate the birth of a son. Those traditions have died away, and without any other source of income, most now have to beg or become sex workers in order to survive. That puts them at high risk for aids. Although hijras have not been tested as a group, in Bombay's red light district more than 60% of sex workers are hiv positive. "This is such a closed group, they were always left out of our campaign," says Pramod Nigudkar, deputy director of Mumbai Districts aids Control Society. "Now that they are seeing their colleagues dying, the eunuchs are willing to do something about it themselves."
That urgency has broadened the hijras' demands. Zeenat and her friends initially approached some activists working with prostitutes in Bombay, who told them to meet Nigudkar. He trained them to be "peer educators." But when they went back to their community to spread the word about safe sex, no one was willing to listen. "We realized that until we offered other kinds of support, hiv education would not work," says Shabeena Joseph. The aids Control Society suggested that the eunuchs set up a voluntary group for welfare projects and helped them to write a proposal that won them an initial $13,000 to run a program on aids awareness. "Our job is to deal with hiv," explains the society's director Alka Gogate. "But this is such a vulnerable and marginalized group, we are encouraging them to come forward and deal with other issues as well."
The hijras certainly have many to choose from. When hijras try to apply for jobs, watchmen often refuse to let them enter offices. Every application form asks whether they are male or female. When they walk along the streets, people snigger. If they try to strike up a conversation, people shrink away in horror. Even if a eunuch has money, she cannot eat at a good restaurant, visit the theater or enter a boutique. "We believe we are women, and we hate to be laughed at when we are only trying to look beautiful," says Priya, the general secretary of Dai Welfare Society. "Now we say, 'If you don't want to recognize us as girls, treat us as a separate category and give us quotas for jobs and colleges.'
If society needs to change its perspective on eunuchs, the hijra community also has problems within its own highly structured hierarchy. Young boys suffering from gender-identity crises must find a guru, the hijra who will introduce them into the insular community and help them through the castration ritual. Each guru, in turn, has her own teacher. At the top of the hierarchy is a powerful leader, called Nayak. The Dai Welfare Society says it is crucial that the seven main Nayaks in Bombay agree that eunuchs should enter the mainstream. They made a start at the conference last month when three of the bigwigs turned up. Now they have larger plans: providing fellow eunuchs with a lending agency, psychological counseling and help starting businesses. Shabeena Joseph frets about finding money to start these projects. "We need guidance and information," she says. India's long-suffering eunuchs have, however, made an impressive start on their own.
Write to TIME at mail@web.timeasia.com
|
|
Killing of a Eunuch – 1210 viewspicture of a hijra I shot at the all india hijda sammelan 2006
Chameli a eunuch from Patna was killed on May 4th 2006 by armed goons, and the entire hijra community protested this act of sheer violence against their community. Kali Hijra the municipal councillor patna too came out against this crime .
excerpt sourced from net
|
|
Eunuchs 2 percent reservation – 1081 viewsEunuchs want two per cent of society
NJ, MAY 26 - India's eunuch community is demanding a two per cent reservation in schools, colleges, hospitals, government offices, etc. and insist on a ‘dharamshala’.
Transgender communities have existed in most parts of the world with their own local identities, customs and rituals. They are called baklas in the Philippines, berdaches among American Indian tribes, serrers in Africa and hijras, jogappas, jogtas, shiv-shaktis and aravanis in South Asia.
The hijra community in India, which has a recorded history of more than 4,000 years, was considered to have special powers because of its third-gender status. It was part of a well-established `eunuch culture' in many societies, especially in West Asia, and its members held sanctioned positions in royal courts.
Over the years, things have changed in for the Hijras - Eunuchs in India.
“We are the unwanted part of the society. We don't have social life but if we are allowed to vote and pay taxes then why aren't our basic necessities satisfied and why can't we have a dharamshala?" questions Ragini Naik, 'guru' of the All Maharashtra Hijra Samaj Sena Sangh (AMHSSS), Mumbai.
The Indian eunuchs complain that though there are shelters for underprivileged children, women and senior citizens but eunuchs are neglected and kept outside the society. They are neither allowed in the social activities (places of worship, workplaces, entertainment avenues) nor are they admitted in educational institutions.
"Apart from the educational institutions or social activities, we have people judging us even as we are walking on the road. We are not even allowed to stay in a residential colony where the 'others' stay. They treat us as if we are born from the dirty 'nallah'. But when it comes to collecting vote and tax, the government decides to include us. In spite of paying tax we are not given the basic facilities," said Gopi Naik, a member of (AMHSSS) Gopi Naik, reported Afternoon of Mumbai.
The eunuchs are demanding a place in society wherein their basic needs can be taken care of, Farid Naik of AMHSSS explained, "When one of us die we don't have the system of informing everybody for the funeral. Our cremation is done secretly. But our guru performs a ceremony, 'pintdaan' as we call upon the people of our community from across the country. For such occasion we need a place where we can get together. Only a place like a dharmashala can help us in all these situations.
India's Hijra Community were lucky enough this time to get the opportunity to get the permission to use the a municipal school ground in Mumbai for our nine-day festival "but we don't know what fate has for us next year," said Gopi.
Farid Naik, a member of the community said there was little enjoyment for them during the festival, "We had few ceremonies where people like us adopt whoever we like or whoever care for us as our sons or daughters."
Naik then broke the conversation, and started dancing on the tune that her friend played on the tabla. Farid said, "For us, entertainment is singing, dancing and playing musical instruments after the ceremony is over. We also had little stalls having selling things that usually our community uses the most." The stalls sold shinny Shalwar-Qameez, Sarees, Shawls, artificial hair, accessories and artificial breasts!
The annual nine-day festival started on May 14 and ended on May 23. Around 5000 eunuchs from all over India came together and shared their views and problems.
http://www.despardes.com/India/newsbriefs/2006/20060422-india-news.html
|
|
Rape of a Eunuch – 1366 viewsCourt sentences two for raping eunuch
September 23, 2004 16:40 IST
In a landmark order, a court in Shivpuri, Madhya Pradesh, on Thursday awarded separate sentences of rigorous imprisonment -- the maximum being of 10 years -- to two persons for raping a eunuch.
The court observed that no person could be differentiated on basis of sex and that a eunuch could also be raped.
Sending copies of the order to the Madhya Pradesh high court, law ministry and the chief justice of India, Special District and Sessions Judge Renu Sharma pronounced that forced entry into any aperture found in place of vagina, or into any woman who does not have a natural vagina or her sexual organs are irregular due to some reasons, should be considered a "rape".
Medical experts claim that the victim -- who was called ABC by the court to hide her identity -- does not have ovaries and uterus, but has an aperture, the court observed, adding this does not mean that the victim is not a woman.
The Constitution does not differentiate on the basis of sex and every person has the same rights, which have to be protected, the judge said.
The victim, who was married to a person in village Lukwasa, had lodged a complaint with the police that Ganeshram Raghuvanshi and Leelaram Raghuvanshi raped her when she was alone at her house on August 25, 2003.
The accused also beat her up, breaking a bone in her hand, the victim alleged.
http://www.rediff.com/news/2004/sep/23mp.htm
|
|
Untesticular Fortitude – 1162 viewsConversion to Hijrah (EUNUCH) – Is it need based or a crime
Young boys were allegedly kidnapped and kept under illegal custody for months together.
After demoralization had set in due to prolonged confinement, surgery was done on their
private parts and female hormones were given to the persons.
Journal of Indian Academy of Forensic Medicine
Year : 2004, Volume : 26, Issue : 4
Print ISSN : 0971-0973.
Conversion to Hijrah (EUNUCH) – Is it need based or a crime
Authors: Dr. Dalal J. S.1, DRME (Pb.), State Medicolegal Advisor, Principal, Professor & Head, Forensic Medicine, Dr. Gorea R. K.2, Professor & Head, Forensic Medicine, Dr. Rai Hakumat1, Additional Professor, Forensic Medicine, Dr. Chanana Ashok1, Associate Professor, Forensic Medicine, Dr. Kaur Paramjeet2, Associate Professor, Obstetrics & Gynecology, Dr. Rai Gurmanjit2, Assistant Professor, Forensic Medicine, Dr. Aggarwal A. D.2, Junior Resident, Forensic Medicine, Dr. Mittal Shilekh1, Junior Resident, Forensic Medicine, Dr. Chawla Rahul1, Junior Resident, Forensic Medicine
1GMC, Amritsar
2GMC, Patiala
Abstract
Young boys were allegedly kidnapped and kept under illegal custody for months together. After demoralization had set in due to prolonged confinement, surgery was done on their private parts and female hormones were given to the persons. The converted person were made to wear female garments and performed in groups as a female dancers and earned money while in captivity. After a few years the person approached the police that this heinous crime had been done against their will.
Introduction
In the 8th century BC Chinese emperors kept eunuchs to guard their harems and also used them as domestic servants. [1]. In the Mughal dynasty, the Hijrahs were officially employed to take care of harems as they were castrated males, which could not exploit the females sexually, but were able to carry out all the domestic work. Hijrahs were synthesized by castrating the males at young age and as such, they were neither physically declared as males nor females. With the decline of the Mughal dynasty this system of preparing Hijrahs and using them as source of earning persisted in the society of Hijrahs. Since long thee has been a tradition in India that at the auspicious occasions eunuchs go to houses where celebrations are being held. They go to such houses, sing and dance and collect money as “shaguns”. Now-a-days they are also seen amusing in trains and asking for money. Usually they take away the child who is born as eunuch from the parents. They train the child to sing and dance. Some unemployed persons also join the group as instrumental musician.
When the old Hijrah is unable to amuse the public by dancing, immediately they keep eye on some vulnerable child, castrate him illegally and then assemble that child in their group by either threatening the parents of that child or by luring them with money and other daily needs of life. In majority of the cases, if every thing goes alright mutually, then there is hardly any dispute which is reported to the police or legal authorities. But at times the synthesized Hijrah or his parents might report the matter to police or legal authorities contesting the cruel action on their child or it may be money dispute, which brings the matter on the surface.
Some perverted males may join this profession deliberately for earning as well as by transvesting their sex to satisfy their mental aberration of becoming a female. There is another set of perverted males who are called as Zananas. They are basically males having intact male organs but behave like females in their garments and habits and even they attract males for sodomy. In metros both Hijrahs and Zananas are professionally working as catamites for earning their livelihood.
for more information, read the paper at the link below
Associated links
Link to Paper
Journal information
Journal of Indian Academy of Forensic Medicine
Journal of Indian Academy of Forensic Medicine
http://www.researchsea.com/html/article.php/aid/274/cid/6/research/conversion_to_hijrah__eunuch______is_it_need_based_or_a_crime.html
|
|
O Priya O Priya – 1311 viewso priya
o priya
transgender
hijra queen
from singapore
voluptuous
luscious
sexy
you could not ask
for more
her jhatkas
her matkas
her heaving bosom
quite more in store
every dance movement
got her hijra claps encore
|
|
Priya from Singapore – 975 viewstrapped in a mans body
she a girl child
to heavens did implore
she who they call
pretty priya from singapore
her feelings, her pangs
all washed away on shore
only love , only love can ever restore.
|
|
Priya from Singapore – 1248 viewsYes this is Priya..
to her
may life bring cheer
she who needs no breaks
no accelerator
no gear.
love that melted
on a palm
a single drop
of tear.
|
|
| 516 files on 43 page(s) |
|
|
|
|
|
|
6 | |
|
|
|
|
|
|
|  |
|
