Suchergebnisse

Mapping the Identity: Historical perspective of Transgender persons -- Understanding Transgender persons -- Establishing Identity-'Coming out ' and 'transitioning' -- Living on the Extreme Margin: Social Exclusion & Discrimination of the Transgender persons -- Clan culture- Religion, Rituals and Emasculation -- Interventions required -- From Visibly invisible to Visibility: Transgender Persons (Protection of Rights) Act, 2019 and Rules -- Changing scenario-progressive stories.

There have been cases of male transgender in Indonesia, yet there is a small study about them. Why do some biological females claim their identity as male transgender? How do they think of themselves as male transgender? The researcher study their life history and how they see themselves as male transgender. We have a total of six research subjects who acknowledged themselves as male transgender. This research used the in-depth interview for gathering data within six months. The results found that they became transgender based on their desire rather than coercion from others. Some of them were comfortable in coming out to their family, but most were considering how the society would judge them, and how they might bring shame to the family. Three research subjects were not able to show their true identity as transgender, because of several considerations, such as the fear of being ostracized by the society and the fear to be eliminated from their family. They took the gender role according to what would be accepted by the current environment. We conclude that the existence of transgender, who is biologically females to become males are very reluctant to open their sexual identity because of this reason.

In 2014, the Supreme Court of India passed a landmark judgment which is believed by many to be the dawn of the rights for the transgender persons. The judgement aimed at providing an equal platform to transgender with other citizens aligning them with the social fabric of the society. More than four years have passed since the judgement but there has been no perceptible change to be found. The government has failed to form any major social welfare scheme for the inclusion of the transgender within the society despite being directed by the Supreme court of India.

Transgender people are individuals of any age or sex whose appearance, personal characteristics, or behaviours differ from stereotypes about how men and women are supposed' to be. They have existed in every culture, race, and class since the story of human life has been recorded. Condition of transgender is very pitiable in our society and they are underprivileged from their basic rights and are still not accepted by Indian society. Many transgenders suffer from mental health problems like depression and suicidal tendencies. In spite of being into existence for so long, the transgender community has never been able to become a part of mainstream society. They are often pushed to the periphery as a social outcaste and many may end up begging and dancing. This is by all means human trafficking. Sometimes running out of all options to feed themselves, they even engage themselves as sex workers for survival. This paper attempts to analyze the legal protection of transgenders, the judicial approach in transgender issues and also the policy of the Government of Kerala for transgenders.

Transgender identities and sexualities find a visibly accepted presence in the medieval history of India, especially in the Mughal era. Historical accounts and studies have indicated the prestige and power enjoyed by the third gender in the Mughal Empire to the extent that some of the writings have located them as an integral part of Mughal courts of law, holding some key positions of the royal palaces. In the extant literature on transgender, the analysis of their position as depicted through Hindustani Cinema in the Mughal period remains inadequate. The cinematic representation of the transgenders in the Mughal period can certainly offer a wide window to analyse their status in the given era, as this period has been documented as one of the most liberal periods for the transgender in Indian History. The present article aims to fill this gap through a mise-en-scene analysis of Hindustani Cinema based on the Mughal Empire during the twentieth and twenty-first centuries. The Hindustani Cinema has offered a marginalised space on-screen to transgender people for a long time by putting them only in humorous and comic roles. By providing an intense analysis of all the films based on the Mughal period in Hindustani Cinema, the present article argues that even period films are not devoid of the politics of representation of contemporary times.

Title: Social Inclusion, Equality and Respect of Transgenders: Rise of New Socio-Legal Perspective Authors & Affiliation: Prof. (Dr.) Sonia Kaul Shali Faculty of Criminology and Criminal Justice Administration, Karnavati University, Gujarat, INDIA soniashali@yahoo.com Abstract This article discusses the discrimination faced by certain sections of our society, irrespective of same colour, caste, educational and professional expertise and societal contribution and had to face a lot of disgrace with no fault of theirs. People around the world face violence and inequality and sometimes torture and execution—because of who they love, how they look or who they are. Sexual orientation and gender identity are integral aspects of our selves and should never lead to discrimination or any kind of abuse. Human Rights organizations usually work for lesbian, gay, bisexual and transgender peoples' rights and with activists representing a multiplicity of identities and issues. They expose abuses based on sexual orientation and gender identity worldwide, including torture, killing and executions, arrests under unjust laws, unequal treatment, medical abuses, discrimination in health and jobs and housing, domestic violence, abuses against children and denial of family rights and recognition. The landmark Supreme Court verdict is a major milestone for LGBTQIA-identifying people across the country, where homosexuality was a social taboo and gay people faced endemic discrimination. [1]We have all heard of the renowned Section 377 of the Indian Penal Code, which criminalized homosexuality. However, there are numerous misconceptions regarding its origin and history. This article also aims to bring light to the matter: trace its roots, explain the various controversies surrounding it and introduce various judgments that have been made and legislations that have been drafted with regards to it. Keywords: Societal Discrimination; Colonial Era; Homosexuality; Privacy and unnatural offences; Historic Supreme Court Verdict; Conservative ...

This study discusses how to apply human rights law as a means of social control over gender in Indonesia, how to treat and improve the community for transgender people in Indonesia, the inhibiting factors for implementing protection for transgender people in Indonesia and how to respect the rights of transgender groups. The method used in this scientific article is a normative-empirical legal research method. The normative-empirical legal research method is basically a combination of a normative legal approach or based on statutory regulations with the addition of various empirical elements or seeing every legal event within the scope of the general public. It can be concluded that the normative-empirical legal research method is an approach or implementation of normative law in every aspect of legal events that occur in the community. The aim is to find out the importance of providing protection to transgender people as Indonesian citizens and further about legal protection for transgender people and how it is implemented. From the results of the study, it can be seen that legal protection as an Indonesian citizen from discrimination has indeed been running but has not been maximized. The problem with providing protection to transgender people is that there is still no firm stance from the government in dealing with the issue of protection for transgender people and the absence of legal regulations specifically made for transgender conditions and the attitude of people who are still indifferent to transgender people.

The aim of this study is to focus on victimization, discrimination, stigmatization and marginalization of transgenders in heteronormative Pakistani society. Transgenders are socially ostracized individuals in Pakistan. This paper is an effort to examine the representation of a transgender protagonist Bhanggi in Faiqa Mansab's novel This House of Clay and Water (2017). The paper uses the conceptual framework of Judith Butler`s queer theory and argues that Bhanggi is victimatized and stigmatized throughout his life due to his gender. The paper further reflects on real life stories of transgenders and demonstrates how they face different kinds of victimizations in Pakistani society.