Transgender Facing Social Issues In Kohat Community

Submitted To: Dr. Mamoon Khattak

Submitted From:
Abdullah, Hassan Bilal, Basit Uzair, Shah Habib, Khalid Usman, Baber
Hussain
 Table Of Contents

1. Abstract
2. Introduction
3. Literature Review
4. Field Work Methodology
5. Data Collection
6. Case Studies
7. Key consultants
8. Conclusion
9. References
 Abstract

The core purpose of this study was to bring forth the gender identity and social
interaction issues of transgender in Kohat and Peshawar society. For this purpose
a number of 20 transgender were interviewed within their social environment to
understand phenomenon contextually, as spirit spirit of qualitative nature of
study. An interview guide was prepared to assist primary data collection process.
The research found that transgender do face gender identity and social interaction
issues in Pakistani society. They perceived that society to give them lesser respect
and social acceptance therefore they feel socially isolated to a significant extent.
it is recommended that society shall be made aware and motivated at large to
accept transgender respectable third gender. there is a great and need of
inculcating confidence and motivation among transgender to live within
mainstream society while making their social conditions favourable and by
creating a respectable space for themselves through refined habits improve
human conduct and develop personality.
1.INTRODUCTION
Who am i? This question was asked me so many times by so called “Humans” all
around the world. This question strikes me, why i am like this? Who am i? my
identity is not yet confirmed by so many countries, i cannot get the good position
in government, even though i cannot get my rights for living my life on my will
(Letter of Transgender), the life of transgender has not yet been experienced by
any of the person. A case of transgender in Pakistan got flamed when a
transgender was shot by unknown militants. The administration got confused
where should we took the patient to the male ward or female in mean while he
was fighting with death and sadden he lost his life. Who left the questions behind
“Are we Humans too, are we national of the country, do we have any “Right to
live” in this world.” Transgender can be by choice or by birth there are some
medical terms, which makes them transgender while some of them are
transgender by their own choice, according to the report of Young Adult Fertility
and Sexually Survey 11% of the active Transgenders are in Philippine ( 2002
Young July 2003). Official reports of Indian Government about the active Third
gender, it have found 490,000 are active while transgender activists said this
figure are six to seven times higher than official report claimed. Everybody
chilled when they found that people identified themselves as Transgender. (Rema
Nagarajan, The Times of India 2014). Similarly, there numbers of third
generation in Pakistan, statistics are still not yet confirmed by official reports.
Though numbers of them are not yet confirmed the Supreme Court of Pakistan
give rights to the third gender in all the official documents (Haider 2009). A task
was given to Pakistan government by the Supreme Court of Pakistan to survey
about the third generation population and to give equal rights to them (Ali Shah
2012) no such information could be found so far on the progress of this work in
Pakistan. (EUROPEAN ACADEMIC RESEARCH)
LITERATURE REVIEW:
1.1 TRANSGENDER:
Transgender is “Vast” term which describe the people whose sexual
characteristics identity diverse the form that usually correlate with sex at the time
of birth. Many of the transgender live with full-time or part-time as a member of
the opposite sex. For example, if male is transgendered he wills to lives like a
female if female is transgendered she wills to live like a male. In other words,
people who lives with conventional gender are falls outside of identity,
appearance or behaviors can be described as the transgender. However, everyone
whose outward show or performance is gender-atypical cannot be defined as
transgender person (Force, 2006). Transgender a person whose personal identity
is not confirm, and opposite from male or female gender. Transgender means one
who is not a full male or female. It means those people they belong from third
gender is called transgender. (EUROPEAN ACADEMIC RESEARCH)

OR
A person whose gender identity and/or expression does not or is perceived to not
match stereotypical gender norms associated with his or her assigned gender at
birth. A transgender person can be lesbian, gay, bisexual, or any other sexual
orientation. (ORGANIZATION OF WOMEN’S FREEDOM IN IRAQ
(OWFI)

1.2 TYPES OR CATEGORIES OF TRANSGENDER:

The word transgender refers to a person whose gender identity differs from the
sex to which it is assigned. Men they are assigned but who are recognizable and
living is women or who want to change or wish to change their live style its
referred to as transgender or transsexual men or its also known as female to male
(FTM). (ORGANIZATION OF WOMEN’S FREEDOM IN IRAQ (OWFI)
2. What is gender variance, and why does it happen?

Gender variance in children can show itself in the way they behave, in their dress
or play, or in how they feel about themselves. Boys may say that they want to be
girls, or that they actually are girls; and girls may wish to be, or believe
themselves to be, boys. This is best understood as a natural, albeit unusual,
variation in human development. Typically, we are divided by our physical sex
appearance into ‘male’ and ‘female’. We tend to think that all human beings fall
into two distinct categories: boys who become men, and girls who become
women. Although we now live in a more equal society where boys and girls have
many interests in common, we still expect that each group will dress somewhat
differently and may often have rather different pastimes, perhaps play with
different toys and have separate groups of friends. Our reproductive organs and
our brains have distinctly different male and female characteristics. The physical
differences that can be seen at birth indicate the ‘sex’ to which we are assigned,
whereas ‘gender identity’ describes the inner sense of knowing that we are
boys/men or girls/women. ‘Gender role’ describes how we behave in society. In
most cases, our sex appearance, gender identity and gender role are in agreement
with each other. So, when the sex of a baby is seen at birth, it is assumed that the
gender identity matches so that a male infant can be safely assigned as a boy, who
will become a man, and a female infant can be assigned as a girl, who will become
a woman. However, a few individuals find that the way they look on the outside
doesn’t fit how they feel inside. The way they are expected to behave, and the
gender role in which they are expected to live may be quite uncomfortable for
them. This discomfort can be anything from slight to severe. The persistent and
profound experience of this discomfort in adults is sometimes described as
‘gender dysphoria’ (dysphoria means unhappiness). Severe gender variance is
now understood to be biologically triggered, so that a baby may be born with a
predisposition to experience this discomfort. Research studies indicate that small
parts of the baby’s brain progress along a different pathway from the sex of the
rest of its body.
This predisposes the baby to a future mismatch between gender identity and sex
appearance. When this mismatch becomes apparent it is regarded as gender
variance. ( MEDICAL CARE FOR GENDER VARIANT CHILDREN AND
YOUNG PEOPLE: ANSWERING FAMILIES’ QUESTIONS)

2.2 What feelings do young people usually have about their gender variance?
In the Department of Health booklet A guide for young trans people in the UK
(listed in Appendix 2) one of the team who produced it describes vividly the
experience of gender variance, using such words as “alienation”, “conflicts” and
“discomfort”. As the booklet says, “There is no easy way to tell someone you’re
trans”. All the time that children try to deal with their gender discomfort by
themselves, they feel loneliness, shame and even that they are freaks. As stated
in the book True Selves: Understanding Transsexualism (listed in Appendix 2),
“So much of their energy is focused on their gender confusion that their
performance at school is often significantly affected”. Looking back on their
childhoods, adult trans people may describe themselves as tainted by “patterns of
worthlessness and shame... and a chronic need to apologize for oneself”.1 At
puberty, the stress may intensify as the body begins to develop in a way that the
young person may find increasingly disgusting. The following extracts from a
letter written by Melissa Page (not real name) illustrate the stress experienced by
young people who have to undergo full pubertal development in what is, for them,
the wrong body: .( MEDICAL CARE FOR GENDER VARIANT CHILDREN
AND YOUNG PEOPLE: ANSWERING FAMILIES’ QUESTIONS)

2.3 How do most parents feel about their child possibly being a transsexual
person?
The reactions of parents differ widely, but most will feel very uncomfortable
when their children exhibit marked gender variant behaviour, so if this is how
you feel, you are not alone. Even those who are generally tolerant about most
aspects of their children’s behaviour may feel puzzled, anxious and embarrassed.
If you are a parent in this position, you may also be fearful about the way your
child may be treated by other children, especially at school. You will want to
protect your child but you may not know how to achieve that. Some children are
able to hide their gender variant feelings for many years so, when they do reveal
them, perhaps inadvertently, their parents are unprepared and shocked.
“I found my 11-year-old son in our bedroom one day. He had taken a skirt and
shoes from my wardrobe, and was wearing them. At first I just laughed and told
him to take them off and put them back. A few weeks later, I found him again,
doing the same thing. The first time, I assumed it was a ‘one-off’. This time I
thought, ‘We’ve got a real problem here’. I just walked straight out of the room
and left him to it. I felt physically sick. I didn’t feel able to talk about it to him,
or to anyone.” When they first perceive their children’s gender variance, some
parents may try to ignore it. Others may respond angrily and try to force a return
to behaviour that they find acceptable. However, forcing the child to hide its
feelings will not make them go away. If you are feeling guilty because you think
that you have somehow caused this to happen, again, you are not alone. Many
parents experience these doubts and concerns. However, it is important to
understand that this is not the case. Gender identity is just naturally variable. It is
nobody’s fault. Nobody is to blame. Even if you accept your child’s gender
variance you may still have a sense of bereavement and grief: “I have lost my
daughter”; “I will never be a grandmother”. It is natural for parents to be worried,
upset and even scared at the prospect of a child eventually transitioning
permanently to live in the other gender role. However, you may find it comforting
to know that the earlier these difficulties are addressed, the more comfortable and
happy your child may be as an adult. You may find it helpful to share your
concerns with others in a similar situation, for instance by joining a support group
such as Mermaids.( MEDICAL CARE FOR GENDER VARIANT CHILDREN
AND YOUNG PEOPLE: ANSWERING FAMILIES’ QUESTIONS)
3. Transgender in Pakistan:
In Pakistani Culture and background transgender show a very important roles in
different, festivals including marriage ceremony, birthday’s, Eid festival and their
big events. Still transgender in Pakistan link up to (Murat,Hijra,Khawaja Sara and
Khusra) Pakistani given by different names to third gender. It is a group of people
they have the lowest degree of right or honor in Pakistan. Because of uneducated
and aggressive mind set peoples, even they do not prompt to accept them as a
human being of Pakistani society. And from all the part of Pakistan they faced
“ignorance” and large “rejection”. According to a recent survey of transgender
sex, about onethird of 50 children are noticeable with chronic tendencies /
potential. In other words, about 2% of Pakistan's population are struck or affected
by transgenderism (Akhtar, 2016). Third gender is firstborn determined by
family. In initial glance the families become hyper to kill them or to throw them
from their circle because they feel a shamed have a part of family. No one knows
being born what sex you belong to? Then why Hijra faced lowborn discrimination
in family, communities, social groups, schools, and society it means in every
single step of life.
According to the Islamic Republic of Pakistan and the Supreme Court of Pakistan
agreed to give transgender equal rights like other citizens of this country with
protection under the article 4 and 9 of the Pakistani constitution 1973. In 2013,
they got as same rights as all citizens of Pakistan. And the federal and provincial
governments give them basic rights of employments, education, health, work in
governments different departments during the comparable period of time.
Transgender rights and the productive paradoxes of Pakistani policing.(
EUROPEAN ACADEMIC RESEARCH)
4. Some cases around pakistan
1 In her twenties, Jannat Ali dreamt of walking outside as a woman. Society,
however, wanted her to live in one of two gender boxes. But she never fully
identified with either.
"I always felt uncomfortable sitting with boys," she says, describing her
experience while in school.

Ali, who now identifies as a transgender woman, would save pocket money to
take dance classes, telling her family she was attending yoga.

"When I was dancing, I was free - wherever I was," she told Al Jazeera.

Her dance performances have been broadcast on Pakistani TV networks,

attracting publicity and, at times, drawing the concern of her family. "What would
people say," her family members would say, fearful of inviting societal
disapproval.

Although Ali is among the few transgenders who retains family support, it was
not always this way. At one point, Ali's sibling accused her of tarnishing the
family name and contributing nothing to the family, even though she was their
primary breadwinner.

"I have been earning for seven years," Ali recalled telling her family.

"I did not save anything for myself."

While the term "transgender" gained widespread usage in the West during the
1970s, in South Asia the term usually refers to a more specific, and older, group
of individuals known as hijras, some of whom prefer to be known by other
designations such as khawaja sira.

Historically, hijras' blurring of traditional gender boundaries was seen as granting

them mystical powers, such as the ability to cast alternately auspicious or
pernicious invocations over newborns or at weddings.
Hijra communities form around guru-chela relationships, similar to the master-
disciple relationships of Sufism, providing a source of protection and support for
individuals cast out by their families.

While guru-chela communities retain their importance to this day, there is also an
increasing number of individuals who have adopted a global transgender identity
outside these traditional institutions.

Regardless of whether they become chelas, many transgender Pakistanis are also
trying to maintain relations with their families.

However, increasing familial acceptance has brought its own set of challenges,
particularly in the realm of inheritance.

In Pakistan, inheritance portions are often determined by gender, with women

receiving half the amount of men. Inheritance can generate family conflicts, but
for transgender individuals, it was worse: members were required to undergo a
medical exam to determine if their share would correspond to that of a male or
female. This February, a Senate committee determined that the country’s
transgenders could inherit property without a medical board deciding their gender
for them.

Accordingly, transgender individuals will receive an inheritance based on the

gender identity they have transitioned into and chosen for themselves.

"Transgenders have the right to live with dignity and avail all fundamental rights
guaranteed by the constitution," Senator Sehar Kamran tells Al Jazeera.

The Senate's decision marks the most recent development in a long history of
rulers recasting hijra's position in South Asian society.

While hijras have long languished on the economic periphery - surviving by

soliciting alms at shrines, birth ceremonies and weddings - during the Mughal
period, hijras held venerated positions in the courts guarding harems.

The British, however, viewed hijras as a menace to public decency and morality,
attempting to criminalise their begging and even classifying the group as a
"criminal tribe" in 1871.
In the decades after Pakistan declared independence from the British in 1947,
successive governments have sought to protect the sexual minority and guarantee
their rights.

Like neighbouring India, Bangladesh and Nepal, Pakistan recognises hijras as a

third gender, thanks to a 2009 Supreme Court decision that awards them
classification as a distinct category.

In 2011, the group received the right to vote, and a year later, the government
awarded them the right to inheritance, promising them equal treatment under the
law.

Last year, Pakistan also counted transgenders as a separate category in the census.

But for the transgender community on the ground, these developments often feel
distant.

"The main area of concern for transgenders is the accessibility of services," said
Qamar Naseem, a programmed coordinator at Blue Veins, a Peshawar-based
organisation that works with the transgender community.(Toppa.S,2018)

2 In another gruesome case in 2016, Alisha, a transgender who was gunned down
in Pakistan's northwest, died when a hospital tried to decide whether to admit her
to the male or female wing.

Still, for transgender activists, there is a widespread understanding that legal

protections can make a difference.

Ali is free to perform classical dances on stage, without familial pressure

constricting her choices.

"Dance is my best friend. At least I have a platform where I can be myself," she
said.

She even recently joined other transgender individuals in taking up a mentor,

saying that if she is ever spurned by her kin, there would be a backup option:
"I will have another family," she said, half-joking. Right now, however, she said
there's no issue between her and her family.

"There's a tolerance - maybe because I'm taking care of them."

ernate livelihood options, he said.(Toppa.S, 2018)

5. Transgender news anchor challenges barriers in conservative Pakistan

LAHORE, Pakistan (Reuters) - Marvia Malik made headlines

when she debuted last month on a private television channel in
Pakistan, becoming the conservative country’s first transgender
news anchor. Opinions are mixed about the slim 21-year-old who
appears regularly on the Kohenoor News channel in Lahore,
capital of Pakistan’s eastern province of Punjab, but Malik says
she has achieved her childhood dream. “I thought that our
transgender community was lagging behind in education and jobs,
and they are not strong enough politically,” she said. “So I wanted
to do something for my community.” Many transgender
individuals in Pakistan live in secluded communities and have no
choice but to beg on the streets or sing and dance at private parties
to earn a living. Some also turn to prostitution to make ends meet.
Malik says she was disowned by her family when she was 16,
following years of being forced to dress and act like a boy. She
sought a different route for herself, so she trained and then found
work as a makeup artist to fund her journalism degree at Punjab
University.Through her connections in the beauty industry, she
landed a modeling job and became the talk of the town.The story
of her life, and her demeanor, impressed the selection panel at
Kohenoor News, which hired her as a trainee anchor. Kohenoor
Chief Executive Junaid Mehmood Ansari says he had
apprehensions about Malik going on air, but his worries were put
to rest by social media praise for his efforts to promote transgender
people after her first appearance, on March 23.Recent legislation
has made clear that transgender individuals in Pakistan are
guaranteed all the citizens’ rights enshrined in its constitution, with
 national identity cards providing for a category of “third
gender”.But not all Pakistanis are so accepting. “This new
transgender thing is the influence of Western culture, and this is
totally wrong,” said Ayaz Khan, a resident of the southern
commercial hub of Karachi. (Landauro,I. Jarry,E.2018)

5.1 Barriers Transgender Clients Face When Seeking Healthcare

In addition to the barriers that many people face when seeking healthcare,
transgender clients have some unique barriers that arise. From filling out forms,
to the language used in a medical office, to insurance coverage, transgender
clients may find any number of obstacles that make obtaining healthcare more
difficult, or even impossible.
Everyone’s gender identity is a personal and unique construct, and because of
that, you can’t know if someone is transgender unless they tell you themselves.
Gender presentation (how someone looks, dresses, acts in relation to gender roles
and expectations) is also not necessarily indicative of any specific gender identity.
The point of being a transgender-inclusive health center is not to figure out who
is transgender and who isn’t. The point is to provide healthcare services that are
inclusive to all people of all gender identities, even if you don’t know their gender
identity. Keeping that in mind, here is a list of some concrete barriers that
transgender clients in particular may face while in a health center: .(Providing
Transgender-Inclusive Healthcare Services)
5.1.1 Forms – Some health centers have separate male & female health history
and intake forms, which can cause confusion for both staff and transgender
clients. Staff may not know (and should not assume) the gender of a client, and
may be uncomfortable asking their gender to figure out what form they need.
Clients may have health concerns that are not included on the form they are given.
Combining male & female forms for health history into one form will allow a
transgender client to fill out all portions that are appropriate for them, and ease
the pressure on staff to guess gender identity. .(Providing Transgender-Inclusive
Healthcare Services)
5.1.2 Preferred Name vs. Legal Name – For insurance and billing purposes
health centers may need a clients legal name, even though clients may not use
their legal name. Being called by their legal name, rather than their preferred
name, can be distressing to any client, particularly if the client associates their
legal name with a gender they don’t identify with. Providers should have a space
for ‘preferred name’ on all forms, and use this name when talking to or about any
client. .(Providing Transgender-Inclusive Healthcare Services)
5.1.3 Medical/Anatomical Language – For a transgender individual, it may be
difficult to acknowledge or come to terms with biological body parts that are in
conflict with their gender. Some transgender clients may be uncomfortable using
‘anatomically correct’ terms to describe their body parts, and may be
uncomfortable hearing medical providers talk about their body parts. For
instance, someone who identifies as a man may not want to acknowledge or talk
about having a vagina. Healthcare providers should be sensitive to this
possibility, and if necessary ask the client how they would prefer to talk about
medical issues (through different language, slang, pictures, anatomical models or
other methods). .(Providing Transgender-Inclusive Healthcare Services)
5.1.4 Having to educate their providers – Transgender clients may feel
pressured to educate their health care providers about an array of transgender
issues and health concerns. The pressure to explain oneself, or the frustration of
encountering medical professionals who don’t know about transgender issues
may keep transgender people from visiting the doctor when they need care. It
can be very tiring to constantly have to explain one’s identity, especially if it is
not directly related to the medical issue at hand. It is not fair to expect that clients
educate staff, nor is it fair to expect any one transgender client to speak for all
transgender people. .(Providing Transgender-Inclusive Healthcare Services)
5.1.5 Discriminatory providers – Sadly, there are providers who are outrightly
hostile or discriminatory towards transgender clients. Refusing to provide
medical services based on someone’s gender identity is innapropriate, and should
not be tolerated in any health agency or office. Discriminatory or disparaging
remarks are also innappropriate, as is providing inferior or delayed care to
someone based on their gender. Discrimination in any form should not be
tolerated by any health agency or practice. .(Providing Transgender-Inclusive
Healthcare Services)
5.1.6 Drug interactions
– Some transgender clients may be on hormones. Many providers (and
transgender clients themselves) don’t know how hormones will interact with
other drugs or medical proceedures. Providers should have a general
understanding of how drugs and medical procedures may interact with hormones,
or be willing to research this information. Providers should also be aware of
potential side-effects associated with taking hormones so they can properly assess
medical conditions.(Providing Transgender-Inclusive Healthcare Services)
6. Current Legislative Situation for Transgender Rights in Pakistan
In last elections, many transgenders in Pakistan wrote the history by casting their
vote to choose their political representative. This decision of Supreme Court was
successfully presided by the Chief Justice of Pakistan, Mr. Iftikhar Mohammed
Chaudhry.

In 2009, Supreme Court also passed the order of including the category of ‘third
gender’ in the national identity card form. Transgenders in Pakistan were awarded
the right to REGISTER as a third gender on their CNICs in 2012. a three-member
bench of the Supreme Court, headed by former chief justice Iftikhar Muhammad
Chaudhry, ruled that the transgender community is equally entitled to rights
guaranteed in the Constitution to all citizens, including the right of inheritance
after the death of parents, job opportunities, free education and health care.

However, while their rights are guaranteed on paper, members of the transgender
community say they do not have these rights in practice and provincial welfare
departments have yet to implement the decision.

As a result, they continue to face discrimination from society. They largely

depend on a livelihood of singing and dancing at weddings and birth celebrations.
They are also treated as sex objects and often become the victims of violent
assault.

● The supreme court of Pakistan has legally declared recently that

transgenders have equal rights and are a normal citizen of Pakistan. The
latest decision includes equality in all aspects including rights in
inheritance after the death of parents, job opportunities and hiring of
individuals etc. In 2009, Supreme Court also passed the order of including
the category of ‘third gender’ in the national identity card form. In fact, in
the last elections, many transgenders in Pakistan wrote the history by
casting their vote to choose their political representative. This decision of
Supreme Court was successfully presided by the Chief Justice of Pakistan,
Mr. Iftikhar Mohammed Chaudhary.
● Besides government, several non-government bodies are also taking an
active interest in improving the quality of life in the transgender
community. For example, one such name is Gender Interactive Alliance.
● Although, this is perhaps the first initiative taken by Pakistani
Government to safeguard the transgender rights in Pakistan, I best hope
that this will bring a true change in the mindsets of people as well. It is
high time we start respecting individuals based on their individuality and
not our judgment of their character and sexuality. (Mahwish
Akhtar,February 29, 2016)
Field Work Methodology

Universe of the study:

Mustafa Bazaar of Kohat City is selected as a universe of our study. In Kohat

City, transgender resides at many different places, but our respondents are from
Mustafa bazaar. Also, some respondents are from Ashnagharai, Peshawar.
Through the reference of Kohat transgender data was gather from Iqbal plaza in
Ashnagharai of Peshawar.

Nature of Respondents:

Respondents are selected a responsive of their age and education.

Sampling Procedure:

Sample size is 20 respondents. 10 from Kohat and 10 from Peshawar.

Focus Group Discussion:

Focus groups discussion is a data collection method in exploratory research in

which Focus Group is a structured group of individual where individual feelings
and thoughts are explored about any particular issue. A Focus Group Discussion
consists of hour or half an hour, longer will cause momentum loss. Groups are
usually composed of 7 or 8 people selected purposively and led by a trainer
moderator. (Sherraden, 2001)

We had conducted to Focus Group Discussion separately. Every FGD consists of

10 respondents which were slected from two location Mustafa Bazaar, Kohat and
Iqbal plaza, Ashnaghari Peshawar. statement were put forwarded in front of them
and they shared their views.

Key Consultants:

Key consultants are member of society who provide information that help
researchers understand the meaning of what they observe. Three were key
consultants of study, 2 from Peshawar one from Kohat.
Data Collection:

Focus Group Discussion of Mustafa Bazaar Kohat situated in Area Coded

0922

First group discussion was conducted at Mustafa Bazaar. Total 20 respondents

participated in our FGD including members of our group Mr. Abdullah, Mr. Adil,
Mr. Hassan Bilal Khan, Mr. Basit Uzair, Mr. Shah Habib and Mr. Khalid Usman.
This FGD took 2 hours, the major finding of this FGD are as under:

All the respondent were between age 20-30 where six of them have the education
level above F.SC. And remaining was of metric and below metric. In our study
of about third gender we presented statement in front of them and they share their
views regarding our statement. In response about first statement all of respondent
was agreed on that many of people in Kohat city abuse third gender in society.
They were agreed on statement that socialization have a role in the abusing of
third gender in society.
Focus Group Discussion of Iqbal Plaza Peshawar situated in area code is
0992

This Second group discussion was conducted at Iqbal Plaza Peshawar. Total 15
respondent participated in our FGD. Including members were Mr. Hassan Bilal,
Mr. Adil, Mr. Basit Uzair, Mr. Abdullah, Mr. Shah Habib and Mr. Khalid Usman.
This FGD took 2 and a half hour. The major finding of this FGD are as under:

All the respondent age between 20 to 40 in which 10 of them were highly

educated and the rest of the other were below the metric level. In our study about
the gender we presented our statement in front of them and they share their views
about our statement. In response of our statement half of respondent were agreed
and other were disagree that third gender are sexually harassed in Peshawar
society during their functions and programs.
Case Study No. 1:

Name: Ahmed Ali

Nickname: Choosni

Residence: Mustafa Bazaar

Mr. Ahmed Ali is a third gender, living in Kohat Mustafa Bazaar for last 10 years.
He is a Dancer by profession. He told that in past he was like normal man and he
was doing education but due to some family reasons and due to people of society
he left school and join the group of third gender in Peshawar later he shift to
Kohat. He also said that he loved his family very much, visit his family once a
year. He showed his experience about society that the society don't give them
respect, people think that they are not part of a normal society. During interview
there were contradiction in his speech. In his field he feels unsatisfied, he would
again and again ask forgiveness from Allah but he was there because society don't
accept him.

At the end, all the case above shows that Mr Ahmed Ali was not willingly into
this profession and the reason behind is due to the lack of family support and
rejection from the society.
Case Study No. 2:

Name: Ayyan

Nickname: Shiza

Residence: Mustafa Bazaar

Mr Ayan is a transgender which he claim that people called him as Shiza and we
met him at Mustafa Bazar.

He said that he personally belongs to Peshawar and ignored the question when
we ask about his age, but he looked 23 year old to us. When he was asked why
he came to dancing profession then he argued that he is not personally interested
in this profession but circumstances let him to join it. He was forced by his father
after his education that he would act and dress like men, he have contradiction
with the idea but he still act and dress like male for father happiness. Due to his
illiterate father he came to dancing profession by the incident when a man was
sexually abusing him and he rejected men leading it to a fight of his father and
that man. His father blame him for this situation and told him to leave the house,
in anger. He claims he is not supported by family and he can't do any job because
of harassing from people. He also share his personal experience that he feels to
be a woman but in a body of man. We are so told that he have a boyfriend for the
reason behind is that he want to feel secure. The discussion when about 40
minutes in which he also tells about his interest that is hosting an
event(comparing). You also shares his harassment cases that was done with him
in childhood.

The reason behind of Ayyan for coming into this profession because of the lack
of emotional support, family support and society support. At last, he suggested
that he will like government to pay attention to them and make some policies that
are favorable to transgender.
Case Study No. 3:

Name: Hasnain Gujjar

Nick Name: Mehak

Residence: Iqbal Plaza

From the discussion we came to know that 24 years old Husnain Gujjar is
basically from Sialkot living in a room in Iqbal Plaza.

He claims that reason for coming into this profession is because of no family
support and society support. They can't do job because of harassment and they
can't walk freely through streets and bazaars freely. Police won't pay attention to
them or they would concern after sexual abuse. He said that before coming to this
profession he was lacking emotional support but after coming to this profession
the new environment first felt good but then turn from interest to forceful
situation. When he came to this profession he came to knew that transgenders
who're well known and with a beauty have value and they can earn through
dancing in Peshawar but little known transgender would use prostitution to earn
money.

He wants the govt. to make some policies or provide jobs favorable to transgender
like all organisation comprises of transgenders.
Case Study No. 4:

Name: Fahad Malik

Nickname: Khushboo

Residence: Iqbal Plaza

Fahad Malik is a 24 year old transgender living in Peshawar in Iqbal Plaza of

Ashnagharai

The reason behind coming into dancing and prostitution is society that when he
started to attend school he was harassed by teachers and students, leading him to
drop out from school. Other factors include lack of support from parents, if
someone wood sexually harassed him the blame would come on to him that he
would have invited such situation. He felt insecure in that society, and was
lacking emotional support. After hitting puberty he was in need of money, to buy
things for himself of female things but he wasn't supported by his father very
much. So he accepted this profession and now he is doing the job unwillingly in
this profession.

He suggested that policies and organisations should be made where transgender

could live their life satisfactory.
Case Study No. 5:

Name: Danyal Sajjad

Nick Name: Kajal

Residence: Mustafa Bazaar

Danyal Sajjad is a 27 year old transgender living in Mustafa Bazar.

First he was irritated of us and not willing to do the interview with us because he
says that many organisations media have came and done the interview with them
but nothing has happened, this disappointment was the factor that he was not
willing to do the interview, but other fellow transgender request him to do the
interview as he was the most senior transgender there.

We explored about his life it was same as other transgender interview, facing
same problem as the others. He says that the life of the transgender is tough that
one of the most common problem is people teasing them and harassing them. He
says that he can't walk freely through streets or crowded place of bazaar as people
would call them with rude or rough names.

He says that people should treat us like normal people. We want to earn Halal
money and to live a good satisfactory life, but problem is that government didn't
take a positive step to provide jobs for transgenders or if they provide jobs
transgender is harassed there, that's the only reason that we are doing and stuck
to entertain people in parties and marriages through dancing.
 Key Consultants

1. Name: Imran Saeed

Profession: Sociologist
Residence: Kohat
How we can know that they are transgender?
To answer the question, he mentioned his views as transgender people experience
their transgender identity in a variety of ways and may become aware of their
identity at any age.
As we can trace their transgender identities and feeling back to their earliest
memories. They may have vague feeling of “not fitting in” the society (with
people of their assigned sex or specific wishes to be something other than their
assigned sex. Other become aware of their transgender identities or begin to
explore and experience gender nonconforming attitudes and behaviors during
adolescences or much later in life. Some embrace their transgender feelings,
while others struggle with feelings of shame or confusion. Those who transition
later in life may have struggled to fit in adequately as their assigned sex only to
later face dissatisfaction with their lives. Some transgender people, transsexual in
particular, experience intense dissatisfaction with their sex assigned at birth,
physical sex.

2. Name: Muhammad Tariq

Occupation: Project manager of School for Differently abled childern
Resident: Kohat
What kind of discrimination do transgender people face?
Farman khan in his views says that Anti-discrimination laws in most of the cities
don’t protect transgender people from discrimination based on gender identify or
gender expression. Consequently, transgender people in most of the cities
including Kohat face discrimination in nearly every aspect of lives.
Further he mentioned that transgender people may also have additional identities
that may affect the types of discrimination they experience. Groups with such
additional identities include transgender people of lower socio-economic
statuses; transgender people with disabilities; transgender youth, elderly and
others as well. Experiencing discrimination may cause significant amounts of
psychological stress, often leaving transgender individuals to wonder whether
they were discriminated against because of their gender identity or gender
expression, another sociocultural identity, or some combination of all of these.

3. Name: Ayan Ali

Occupation: Shopkeeper
Residsent: Terah Bazar
Ayan Ali in his views mentioned that transgender people is yes in minorities and
you can find them in here Terah bazar, musatafa bazar as well as some other
places in kohat where they live in gathering. They feel like living in isolation but
because of some social issues like being tortured by public and people make their
jokes, laugh at them when they come out of their residence which leads them
towards solitude behavior but at some point because of their financial problems
they come out and entertain people by which they receive money through which
they fulfil their needs.
Conclusion:

We concluded that in today’s advance society they still face problems. There are
different problems, firstly it can be seen they are all responsible for themselves.
They undertake the isolation from society and never involved with the society,
some aspects can be seen in society too that being so civilized discrimination still
exists with them. Transgender have also misconception about the society, they
assume that society never accept us, never give opportunity for their welfare. In
contrary, the reality is they have accepted this dancing profession by themselves,
they are not naturally being isolated but spend big amount of money on
themselves to look girlish which is the reason they won’t take any government
jobs or policies because the expenditure is too much for themselves to leave
dancing profession, so causes for adoption of such professions by transgender can
be captured:

1. Money.
2. Self interest.
3. Government jobs wages cannot satisfy their needs.
4. Famliy problems.
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