Gender Colonization In The Hijra

Reviews the amendments of the 1868 Indian Act, highlighting the conflicts of superiority of rights to Indian men over women. Discusses the avoidance of violence and discrimination against women within communities and the need for an equal relationship between genders

na Nanda 's Neither Man Nor Woman is an ethnographic study about the lives of Indian men known as the hijras. Through interaction with the hijras and her study of Indian culture, Nanda provides a glimpse into a unique society and lifestyle. The author goes into detail about the lives of hijras, their treatment by Indian society, the economic and sexual implications of their existence and status within Indian culture. Nanda defines the hijras as “...the name given to a full-time female impersonator who is a member of a traditional social organization, part cult and part caste, of hijras, who worship the goddess Bahuchara Mata. Hijras may be eunuchs with partial surgical sex reassignment; their sexuoerotic role is as women with men.” (Nanda)

As the youngest south Asian girl in a family with traditional values expanding my understandings of social value and public health to race, ethnicity and sexuality is an exciting process. I am now studying my master at the University of Manchester in Gender, Sexuality and Culture. My ambition to gain more knowledge of the power systems of complex identities and social value has grown over the years at university. My interest in social value and public health studies arose from my research from my undergraduate degree at Coventry University. Exploring and challenging current cultural identities, in particular, those of ethnicity has been a personal interest of mine throughout my further education. My undergraduate dissertation explored the history of India and Hinduism and how the homophobic attitudes have affected British Asian attitudes in the Hindu community. Since my undergraduate dissertation, I am now exploring how men’s mental health is now in the process of de-stigmatization.

Mahasweta Devi’s short story, “Giribala,” is about the life of Giribala, a girl of Talsana village located in India. Born into a caste in a time when it was still customary to pay a bride-price, Giri is sold to Aulchand by her father. From this point on, we see a series of unfortunate, tragic events that take place in Giri’s life as a result of the circumstances surrounding Giri’s life. There are many issues in Giri’s life in India that Devi highlights to readers. First, the economic instability of the village leads to an extremely poor quality of life for the lower, working classes. Next, the cruel role of women determined by men in society is to either satisfy the sexual desires of men or to reproduce offspring who can work or be sold off to marriages. There are also other social norms and beliefs which discriminate against women that will be discussed.

Upper caste women may undergo dramatically different experiences than lower caste women. For example, lower caste women do not practice sati, because it is mostly prevalent among upper caste women. Thus, they may not comprehend how sati may function as a tool of control of female sexuality. On the other hand, upper caste women may not comprehend the experiences of widow-remarriage as practiced by lower caste women. Granted that, Mohanty makes a great point by asserting that it is impossible to analyze and treat Indian women as an ahistorical and monolithic group of people. Indian women are heterogeneous, and significant attention must be given to the components of race, class, imperialism. Furthermore, given their background, many of Western feminists in India were supporters of the colonial government and saw themselves as agents of the civilizing mission. They believed that Indian women were incapable of speaking for themselves, and thus were also incapable of liberating themselves. They disregarded that Indian women were victims of both British imperialism and the patriarchal Indian society, and thus the oppression they faced greatly differed from that of Western women. If anything, western women participated in their

“Middle Sexes: Redefining He and She” is a documentary that shows a brief explanation on human sexuality. It shows how lesbian, gay, bisexual, and transgender (LGBT) people fit in society in various places such as U.S, India, and Thailand. Most transgender people have been struggling to define differences. Most of all, it is not a choice they made to be a transgender, rather it comes naturally. Transgender people face severe discrimination in every day aspects of their life. Based on the documentary, I would like to focus on the discriminations that is happening on transgender people. I would like to see transgender people in at work place, at schools, and at the public.

She explains her thesis by stating “Others who write stories of migration often talk of arrival at a new place as a loss of communal memory and the erosion of an original culture. I want to talk of arrival as a gain,” (360). The key points of the text include Mukherjee describing her transition between Calcutta and the United States, and what it means to be and American and how culture influences that aspect. The information in the text is significant; the people of America are a part of a melting pot, sometimes it is hard for them to find the distinction between American culture and their own. The information in Mukherjee’s story is clear and specific, unbiased, and is relevant to the purpose of the story. I believe Mukherjee has achieved her purpose of informing her audience about cultural differences; she presents certain strengths and weaknesses within the text.

women was an effective way to assimilate them and change their gender roles. An analysis of the

In Wayward Women, Wardlow explores roles of women within the society of the Huli people in Papua New Guinea. Within their society, Huli women are treated as a commodity. They are servants to their husbands and those that attempt to fight this system are labeled as pasinja meri, a derogative term given to those who try to escape the system. Huli women are oppressed and commoditized by the Huli system of brideswealth for their value as a sexual product instead of as people.

As a result of these reviews, the ongoing reconstruction of the social status and roles of Hindu women has brought about many new changes in Hinduism. Some of these changes include changes in education, health measures, problems of early marriages, the positions of widows, and the representation of women in governing bodies (Desai, et al., 1995). For example, within Hinduism now,

"The Absolutely True Diary of a Part-Time Indian,” by Sherman Alexie is a book full of valuable life lessons and themes. The book expresses about the experiences of racism, prejudices towards other people, and living in poverty. Reading this book has taught me some valuable lessons, some of them being; Identity, knowing, understanding and accepting one’s self; having more self-esteem, and understanding the importance of family relations.

The ghinnawa is not only a vehicle for expressing personal sentiments but also a potentially subversive tool challenging the existing ideology and hierarchy. In Bedouin society, most people’s ordinary public responses are framed in terms of the code of honor and modesty. Through these responses they live and show themselves to be living up to the moral code. Poetry carries the sentiments that violate this code, the vulnerability to others that is ordinarily a sign of dishonorable lack of autonomy and the romantic love that is considered immoral and immodest. Since the moral code is one of the most important means of perpetuating the unequal structures of power, then violations of the code must be understood as ways of resisting the system and

There are several roads that lead to a boy becoming a hijra. One way into the hijra life is to be kidnapped. Organized gangs kidnap young boys from impoverished areas of India, or the boys are sold by starving parents for a low sum of money. The boys are castrated and put out onto the streets as beggars for up to forty years to prey on “religious sentiments and collective psyche of the Hindu community”12. These hijras are given protection and shelter for a percentage of their “earnings”. There is still exist a risk today for young boys in these Mafia-style activies13. Because of the castration process, there is no way for the boys to escape and reintegrate back into mainstream society. They are made permanent outcast.

Traditionally, an Indian woman had only four roles and those were; Her role as a daughter, wife, sister, and lastly, a mother. The women in today’s time however are experiencing far reaching changes and are entering into new fields that were unknown to them. They are actively participating in social, economic and political activities. Unlike the older times, women today have received higher education.

She makes an important point when trying to go beyond the female (otherness), by paying careful attention to differences among women themselves, and by putting emphasize on the multiple realties that women faces, and by that trying to uncover universalist interpretations (Parpart and Marchand 1995:6). She reveals the inadequacy of binary categories by showing us how power is defined in binary terms, between the people who have (men) and the people who do not (women). This is a consequence of seeing women as a homogenous group, and contributes to the reinforcement of the binary division between men and women (Mohanty 1991:64). By assuming that women are a already constituted group with the same experiences and interests, gender is looked upon as something that can be applied cross cultures (Mohanty 1991:54), and it also produces an assumption about the “average third world woman” as poor and uneducated, in contrast to the educated, modern Western women (Mohanty 1991:56). Implicit in the binary analytic lies the assumption that the third world woman only can be liberated through western rationality. Mohanty is making an important point when emphasising the need to challenge these objectifications (Udayagiri 1995:163).