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TheRightsofHijrasofBangladesh Revision1
TheRightsofHijrasofBangladesh Revision1
TheRightsofHijrasofBangladesh Revision1
Abstract
In Bangladesh transgendered people are looked down upon as though they are not human beings and
are treated brutally only because they do not have the gender identity approved by the society or the
government. Although the government of Bangladesh has recognized this transgendered group of
people as 'third gender' it is not implemented even in their national identity cards. The phenomena are
not the same everywhere. Even some Asian and South Asian countries have laws to protect the rights
of these people and they are recognized as the third gender group. Bangladeshi society have taboo that
bounds these people either to assimilate and hide their gender crisis or to live the life of the most
marginalized group. This paper will attempt an overview of the life of transgendered people living in
Bangladesh, who are commonly referred to as ‘hijra’ and offer a few suggestions that might help to
bring about some changes.
Key words: Hijra, Transgender, Third Gender, Hate Crime Law.
1. Introduction
Kabir (anonymous) is a citizen of Bangladesh and in the national identity card the name is
written as ‘Kabir Hijra’. Though in a landmark decision, the government of Bangladesh has
approved a proposal of the social welfare ministry to identify ‘hijra’ as a third possible
gender identity, these individuals like Kabir had to choose to list their gender on the national
identity card as either male or female. I start with this story of hijras not to portrait the
misery of hijra life, but for a life which is ignored under the framework of fundamental and
basic human rights. Article 28-1 of Bangladesh constitution has protected the rights of
individuals by stating that “The State shall not discriminate against any citizen on grounds
only of religion, race caste, sex or place of birth”. But still we could not ensure the human
rights of hijras with our policies.
2. Definition of ‘Hijra’
The word ‘hijra’ comes from Semitic Arabic root through Urdu-Hindustani word means
‘leaving one’s tribe’ (Alhawary & Benmamoun, 2005) and has been borrowed into Hindi.
This Indian usage of the term ‘hijra’ has been translated into English as ‘eunuch’ or
‘hermaphrodite’ which mainly means irregularity of male genitalia. Basically they are born
with male physiology; some of them are born with male intersex variations (Nanda S. , 1999).
Hijras are considered as ‘third gender’, ‘third sex’ or in the language of their most widely
known ethnographer, Serena Nanda, “Neither men nor Women”. A generic description of
Hijras might read something like this: they are socio-biological males who present women-
like within a shifting constellation of meaning. The frequently derogatory use of the term
Hijra and its synonyms has contributed to the circulation of regional terms such as aravani
and kinnar; especially around the Chennai area, aravani is the preferred term and kinnar is
fast gaining popularity in northern india as a form of self-identity (Puri, 2010). ‘Eunuchs’,
‘transsexuals’, ‘effeminate men’, and most recently ‘transgenders, these are mobile identities
of Hijras around the world. In two most celebrated epics (The Mahabharata and the
Ramayana) that are accepted as scriptures by Hindu people, two different notions of hijras
The aims and objectives of this study are twofold. Firstly, this study will take an attempt to
observe the socio-economic and legal status of hijra community in developing countries with
special emphasis on Bangladesh. Secondly, it will critically evaluate the current situation
human rights of hijra in Bangladesh.
4. Research Methodology
This study employs documentary research as well as qualitative research to achieve the
objective of the paper. For documentary research data from national policies, laws,
regulations and case studies related to hijra issues were examined. Various Programs and
movements of hijra community were studied as well. Data were collected from official
documents such as reports, previous researches, newspapers, judicial proceedings and the
internet.
Qualitative research was conducted to enhance the outcome of the research. In-depth open
ended interview were used for the sample of the study. The sample includes two policy
makers form the hijra rights protection organization, ten hijra from different level of the
society, two human rights lawyer and three human rights activists were interviewed.
Human rights based perspective was used for analysis and evaluation of the collected data.
Being a hijra how an individual is suffering and being deprived from various social and
legal rights was the main point of study. At the end of study some suggestions are proposed
for the improvement of current situation of hijras.
‘Hijras’ comprise of some of the most marginalized and most vulnerable groups within
societies in the Asia- Pacific region and the issues that affect them can be vastly different
from other sexual identity groups. Some Asian politicians have argued that a right-based
approach to homosexuality is an inappropriate imposition of Western concepts which
Bangladesh is a signatory to both the International Covenant on Civil and Political Rights and
the International Covenant on Economic, Social and Cultural Rights of diverse sexualities.
The National Human Rights Commission of Bangladesh is positioned to play a significant
role in addressing human rights issues related to sexual orientation and gender identity.
According to the Department of Social Welfare survey, there are around 9,285 Hijras in
Bangladesh. Due to lack of laws recognizing hijra status in Bangladesh, these people have
often been excluded from basic rights associated with citizenship such as property rights,
inheritance, employment, education and health care. There are recent examples of laws
aiming to remedy this situation through recognizing the legal status of Hijras. Bangladesh
government has offered an “other” gender category on passport applications since 2011 and
granted a ‘third gender’ status to the approximately 10,000 Hijras living in the country in
2013. While Bangladesh has passed legislation to protect Hijra’s rights, the government
simultaneously continues to uphold laws that punish citizens for being homosexuals (Though
Hijras do not always identify as homosexuals, they are sometimes persecuted as such) with
prison sentences ranging from 10 years to life. Article 377A of the Bangladesh Criminal
Penal Code provides: “Whoever 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 may extend to ten years, and shall also be liable to
fine”. No hate crime law exists in Bangladesh to address crimes committed by a perpetrator
motivated by the sexual orientation or gender identity of a victim. Bangladesh has no anti
discriminatory laws that specifically protect sexual minorities or laws that recognize the
diverse gender identity. Though Hijras traditionally earned their living by singing and
dancing, many now supplement their earnings by begging or selling sex (Nag, 2005). A study
on Bangladeshi Hijras describes the vulnerability of sex workers to law enforcement abuses:
The Hijra sex workers were exploited by clients, mugged, and beaten by hooligans but never
received any police support. They hardly reported any incidents to police because of fear of
further harassments. The law enforcing agents either raped a hijra sex worker and/or
burglarized earnings from sex trade… hijra are not safe in sex trade. They are forced to have
unprotected sex with clients, local influential persons, and police free of charge (Khan,
Hussain, & Parveen, 2009).
The hijras that are interviewed before writing this paper expressed how much they are
exploited and maltreated in every step of their lives. In childhood they are boycotted by the
children they want to play with, scolded by the teachers and elderly people in families and
neighborhoods. Most of the time they are forced to give up the feminine features they have,
over which, naturally, they do not have control. Sometimes, when they are adult, families
want them to get married without knowing the facts about the sexual and psychological
exceptions they posses. The hijras, commonly referred to as ‘magyapola’ (effeminate boy) by
the people around them know it very well that they would not be able to lead a normal sexual
life with wives if they marry. Consequently, they have to leave home. After leaving home,
they can live either with the hijra guru and do hijragiri or live individually, which is of
course, very tough in this country. And wherever they live or whatever they do, they are
never free from mental and sexual harassments. A hijra informant shared her experience how
she lost her job in a garments factory after the forced sexual intercourse with her supervisor
was revealed as though it was her fault.
In hospitals, the situation is almost same. The doctors and staffs treat them as if they are less
than human beings and are not inclined to serve them even if they can pay the fees in private
chambers of the doctors. Moreover, most of the doctors lack the knowledge of their cultural
and social state as such treats them as social outcasts. The STI/HIV infection may occur if a
hijra is involved in sex trade. But they do not have an option to seek for proper treatment. The
hijras are not safe in sex trade also. They are raped and forced to have unsafe sex by their
clients. As a consequence they are often infected by STI.
In every sphere of life, they are treated as though they are less than human beings. Most hijra
respondents said that they are not interested to be introduced as ‘transgendered’,
‘transsexuals’ or ‘third gender’. The word ‘hijra’ is not an offensive one for them. But the
society does not allow them to be called what they like, rather it imposes what it wants to call
them.
The government has decided to recruit hijras as traffic police officials from the next fiscal
year, as part of an attempt to rehabilitate individuals of the gender and offer them new
In the 2014-15 fiscal year around BDT 45,872,000 allocated for the program and 1300, 789
and 900 people were expected to receive the old age allowance, education scholarship and
HR related training respectively. After training 20 (twenty) Hijras per district will get taka
10,0000/- (ten thousand) per head as rehabilitation grant and beneficiaries will be 360
people. Total number of beneficiaries will be 3349 Hijras. (Ministry of Social Welfare,
2015)
The recognition of Hijra as a third gender needs to be molded into a law in order to further
facilitate social acceptance and access to state-provided social services. The responsibility of
the state is to ensure equal rights for every citizen. The following steps could be proved
helpful to change the present adverse reality for hijra community:
7. Conclusion
The constitution of our state is committed to promote, protect and fulfill the rights of all
people regardless of sexual identity. It is really a very good step to recognize the hijra
community as another gender. But this recognition is in pen and paper. Still they are the
underprivileged among the underprivileged groups. State is required to create and implement
laws, policies and programmes that facilitate hijras’ rights as citizens, right to protection
against violence and discrimination, right to equality under law, right to vote and stand for
election, right to livelihood, right to fair portrayals in the media, and a life with dignity as a
social human being.
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