Suchergebnisse

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.

Transgender is a comprehensive and inclusive term. This term separates and divides those people whose gender manifestation does not have any correspondence and resemblance with their gender identification at the time of their birth. This research article focused on the issues of transgenders with the special focus on their inaccessibility to education. The transgenders residing in Khyber Pakhtunkhwa (KP) feel themselves in a pit of infamy. The objectives of this article were to discover the hurdles and barriers faced by transgenders in KP not only in their day to day life but also in their inaccessibility to education.
The transgenders of the District Mardan (the second biggest city of KP) was the population of the study. The Chain referral sampling technique was adopted because the population of the study was not easily accessible. The sample of 20 participants was selected and it comprised of two teachers, two lawyers, two trans parents and fourteen transgenders. The thematic interpretation and analysis revealed that transgenders faced hurdles and scathing attitude in every walk of life especially in their access to education. The main reason behind their plight is the lack of knowledge among the common masses regarding the status and rights of transgenders in the Islamic state of Pakistan. This article is an eye-opener for all the social circles / organizations and NGO's not only nationally but also globally.

AbstractWhile drawing on a collaborative corporate social responsibility initiative to manage diversity, this article investigates the main drivers of discrimination and the ways to reduce discrimination affecting transgenders in organizations in Bangladesh, a developing country. Often part of the "Hijra" community, transgenders in Bangladesh were acknowledged by the government in 2013 as third gender individuals but remain the most excluded of the excluded and struggle to retain jobs. This research finds that Bangladeshi transgenders at work suffer from internal intimidation because of the gurus or leaders in the community and also from direct and indirect workplace harassment from other workers. Subsequently, it offers a typology of collaborative practices to facilitate inclusion based on persuasion and dialog with gurus, the police, imams, and workers. Finally, this article contributes to the nascent literature on diversity management through transgender inclusion as well as the literature on transgenders and the Hijra community in Bangladesh.

Abstract
In 2017, Mexican transfeminist artist and activist Lia García (La Novia Sirena) made weekly visits to dorm 10Bis of the prison Reclusorio Norte, engaging in performative actions with a group of cis-male prisoners. Sprouting from images of Proyecto 10Bis (2017), this article argues that, within conditions of increasing violence and impunity, Lia transgenders touch in ways that, by (re)producing hypertenderness, serve as a balm for a hyperviolent state. Unpacking the haptics in the mechanics of production, and considering the Derridian impossibility of tact and of the law, the author argues that by placing herself—cuerpo y corazón—between the state and the body, Lia engenders a haptic tactic that, through a transgendered hypertender touch, activates transaffective resistances that contend with the law and the state.

This article explores the phenomenon of the de and rehumanization of khwaja siras in two Pakistani national television plays: Alif Allah Aur Insaan (Alpha, Allah and Man) and Khuda Mera Bhi Hai (God is Mine too). I argue that these two plays made a significant contribution to the reimagining and reconstruction of khwaja sira subjectivities, which were later endorsed by Third gender legislation in 2009 and the Pakistan National Assembly's historic Transgender Persons (Protection of Rights) Act of 2018. In order to understand the process of the reversal of dehumanization, namely rehumanization, I discuss how violence (both physical and psychological) has been legitimized in Pakistan's patriarchal society by restricting the mobility of khwaja siras in both private and public spaces. Against the backdrop of processes of multi-layered dehumanization and systemic violence, I argue that the pro-(gendered) minority narratives in these plays initiated a process of redefining the notions of home, belonging and relatedness for transgenders; in so doing, the newly-constructed multi-dimensional khwaja sira subjectivities gesture towards the (re)opening of gender restrictive spaces, enumerating the complex ways in which khwaja siras assert their agency and inclusion within mainstream society through resistance and collective action.

The proposed article aims to summarize available quantitative and qualitative data on same-sex partnerships in Ukraine, including data on the presence of children in such partnerships, over the last twenty years (1999–2018). The increasing number of publications on various aspects of the existence of same-sex couples in English demonstrates the relevance of the topic. The information available in Ukraine is the richest in comparison with other post-Soviet countries of the Central and Eastern Europe and Central Asia region. At the same time, LGBT families remain out of the academic community in Ukraine, and the data collected are mostly contained in the so-called "gray literature" (mainly research reports by public organizations), and are not introduced into scientific circulation. It is shown that, depending on the composition of the sample and the definition of same-sex partnership used by the researchers, this percentage most often falls within the range of 16–28% of surveyed homosexual and bisexual men residing in the capital and regional centers of Ukraine. Quantitative information on women partnerships is extremely limited (one survey of a small sample), and there is no quantitative data for the couples, where one or both partners are transgenders. Quantitative information on children in same-sex partnerships is also very limited, and the data in the literature (with all the methodological disadvantages indicated) ranges from 14% to 29% of LGB, which have children, but it is unknown whether these children were raised in same-sex couples. With regard to quality information, the situation is different — a little bit more is known about the status of women and partly transgender partnerships (including the issue of children in such families) than about male couples. Separate data demonstrates a significant similarity in the same-sex partnership structure to the typical heterosexual egalitarian family model (two partners and their children), taking into account more egalitarian marriage roles, lack of formal status, and associated socio-economic risks. Further research (including national level) should be based on a common understanding of what constitutes "same-sex partnership", what are the characteristics of same-sex partnership (civil, family), what characteristics of civil partnership turn it into a"family", etc.