This winter, I had an extraordinary opportunity to meet and interact with the transgender community of Mangalwara, a vintage locality in my hometown Bhopal, predominantly inhabited and prevailed by the members of the hijra community for the longest time. The word "hijra”, commonly used to denote eunuchs or transgender individuals, is of South Asian origin and is widely used across India to identify transgender persons who typically share communal living spaces and indulge in occupations such as begging and entertainment on various celebrations.

Hijras are understood to be ancient entities who find their traces in religious texts such as the 

 (where they are regarded as loyal followers of Rama) and the

, a transgender warrior). While such beliefs are essentially religious and cultural, the importance of this section is inextricably linked to the social and biological phenomena of marriage and childbirth. The community is believed to possess divine abilities to bless newlyweds with fertility and their children with long lives. Thus, 

(troops) of Hijras are mostly sighted singing and twirling boisterously during occasions of marriage and childbirth, knocking

(traditional percussion instruments), and demanding gifts from the celebrating family, as a token of gratitude for their well wishes.

On several occasions, their gender ambiguity is also associated with the Hindu deity 

 an incarnation of both Shiva and Parvati, depicted as half male and half female. This representation encapsulates the divine union of two genders and the enigma that transcends the general understandings of male and female. Thus, the duality within this sect is explained and understood through the coalescing of masculine and feminine energies, mangling the conformist interpretation of gender and providing a symbolic space for bi-gender individuals to thrive.

While Hijras often draw attention because of their uncanny culture and anomalous styles of living, there is much more to their existence beyond their rhapsodic and unusual ways. The community today faces real-life challenges that affect their basic human rights, compelling them to live in abysmal conditions. Despite several initiatives and programs, the community continues to struggle with issues such as social exclusion, name-calling, lack of access to healthcare with rampant discrimination, and undesired exposure to sex work due to limited work options. According to the 2011 Indian census, the transgender population in India was around 4.88 lakhs, out of which only 46% were educated, which is extremely low when compared to the normal population, which had a literacy rate of 74%. With educational setbacks transpiring as a major concern, transgender people are emerging as one of the most educationally disadvantaged groups in India.

The transgender community of Mangalwara has always been close to my heart and is deeply admired by many people in my vicinity. Although I was apprehensive and intimidated by their demeanour as a child, with hindsight, I have realised that the community is often stereotyped by society, and there is more to their identity than just shimmery make-up and lurid clothing.

With fervour to understand their real-life challenges and uncover the reality shrouded beneath the garb of cliché and hesitation, I visited the shared residence of the Hijra community, situated in the Mangalwara area of Bhopal, where the

is adhered to by the members of this community. Navigating through the cool, dingy, and congested lanes of Mangalwara, I arrived at a three-story building, which is home to more than 100 transgender persons living under a common roof.

The building was buzzing with energy, and vintage Bollywood music was heard as we climbed the stairs leading to the main hall, where the

sat on a divan watching television. The surroundings radiated exuberance and vitality, with several individuals sitting and chatting in groups. Dating back more than 5 decades, the residence was adorned with a large chandelier that shone exceptionally in the daylight, and the walls were packed with studio photographs of the Guru along with other members. Massive yet modest, this place exuded love, togetherness, and elegance all in one. We were greeted with smiles and a glass of water as our interaction began.

One of the first people I spoke to was Muskan, a 33-year-old who has been living in Mangalwara for most of her life. When I asked Muskan about her thoughts on how the community is treated by the outside world, she explained that the community has not lost its cultural significance even in modern times and is both revered and lovingly invited by people into their homes. On being asked about the common association of the community with certain stereotypes such as commercial sex and trafficking, she firmly asserted in her steady voice that such accusations were baseless and denied them as 

As I spoke with more members of the community, I began to hear stories of name-calling and exclusion from Mayuri, a 22-year-old transgender woman, who by chance was also celebrating her birthday on the same day. On being asked about the challenges faced by transgender youth in daily life, she dismally shared about the brazen incidents of intolerable name - calling and offensive derision faced by young transgenders, including trolling and unjustified hate on social media. 

“The prejudiced mindset of the society towards the new-age transgender persons is baffling. Individuals are often judged and despised for their looks, life choices, and behaviour,” 

Such unsettling incidents of harassment cause grave stress and serious mental health concerns such as anxiety, depression, and psychiatric disorders. However, the availability of mental health support remains an unresolved issue. Despite several government initiatives, mental health is still considered to be dispensable due to the lack of inclusivity and inefficient implementation. As the transgender community strives to make a livelihood through the enervating turns of life, there is an urgent need to make mental health easily accessible to all groups and strata, with an inclusive outlook.

On mentioning the Supreme Court’s judgement on same-sex marriage, although not well-versed with the case, Mayuri extended her support to the queer community and spoke about the need for autonomy and egalitarianism in India.

 “Woh apne haq ki ladai ladh rahe hain,”

 she said, reinforcing the queer community’s stance in the ongoing struggle. Despite several disparities and hardships, Mayuri gleefully concluded by saying that Mangalwara will always remain her home. She expressed that she has learned a lot from her elders and hopes to see a better tomorrow, where people adopt a more accepting outlook towards the community.

Kajal, 35 years old, who patiently waited for her turn to speak, began sharing tales of cultural legacy and their divine ancestors, who played an imperative part in Bhopal’s history by resolving climate-related issues with their divine

abilities and brought relief to the drought-ridden city during the era of nawabs. Further, Kajal also mentioned the Muharram festivities, which include the

 (a tall effigy of religious significance) procession that is carried out by the Hijra community annually, attracting several visitors from all over the state to witness the grand celebrations.

While discussing communal disharmony, she added that the Hijras do not only respect all religions but also celebrate every festival with equal zeal and delight, regardless of diverse religious inclinations. She believes that communal disruptions are political stunts.

 “Sarkar mazhab ke naam par apni roti sek rahi hai,”

 Kajal quoted, referring to the struggle for power in politics that manipulates the rhetoric of religious conviction and partisanship.

Putting forth the community’s take on the current political scenario and their demands from the government, Kajal shared that unemployment is becoming a major concern for everyone. She urged the government to establish factories and industries where people can seek employment and lead a dignified life.

60-year-old Suraiya Nayak is the leader, or

Guru, to almost 500 transgender individuals, or 

, who reside in three different houses, including the present one in Mangalwara.

 “Janata (public) has given us everything, and we are indebted to them,” 

said Suraiya, expressing gratitude to the general public for always treating the community with utmost respect and honour. However, the Guru expressed a feeling of despair when she was asked about her demands from the government, “The government has never heard our voices, and so it will be the case in the future. Public support is our biggest asset, and we are content with begging as our profession”, she said.

The Guru who herself ran for public office but lost in elections, believes that the system is afflicted by corruption and manipulation

 with money being a prerequisite to seek justice everywhere. She shared about her recent visit to the district court as a reminder of this harsh reality, where she witnessed incidents of heavy bribery and corruption, among the court officials.

Although the community eagerly awaits real-time changes, the government’s indifference and aloofness have turned their ambitions into a dream worth not dreaming. Members also expressed dismay over Madhya Pradesh’s incumbent Chief Minister Mohan Yadav for not reaching out to the community even once since his tenure began in 2023. They fondly remembered the former Chief Minister, Shivraj Singh Chauhan, for always checking on the community and providing for their needs.

It is worth noting that during Shivraj Singh Chauhan’s tenure, MP’s first transgender toilet was inaugurated in 2017, and by the end of his tenure, transgenders were included in the OBC category with a 14% reservation in government jobs.

Although members claim that the reservation is not necessarily constructive as most transgender individuals lack the educational qualifications to apply for these positions, the community also calls for a better framework. Specifically, they ask that older hijras must be provided with social and economic security in the form of jobs or pensions, ensuring a respectable life for such individuals in their advancing years.

Towards the end of the interview, members were asked if they were aware of the LGBTQIA+ community and the significance of the letter ‘T’ in the acronym. Surprisingly, hardly anyone knew about it, which further highlighted the lack of necessary information and support that remains extensively unavailable to them, leaving them unaware of the advancements made by the queer community to bring about changes in favour of transgender people.

To overcome these daunting disparities, efforts from NGOs and other governmental organisations are required. Moreover, there is a dire need to include mental health support as an integral part of any programme aimed at addressing the concerns of the transgender community, with inclusive techniques and efficient implementation.

Efforts must be made to mitigate harassment of transgender individuals through stronger enforcement of laws aimed at protecting their dignity.

Public Awareness Campaigns should be set up to confront groundless stereotypes about the transgender community and promote their other talents and identities.

Although the step of providing reservations to the community is positive, the primary need today is to educate this community, as the literacy rates still remain alarmingly low. Special coaching institutions, skill-building programs, and scholarships should be implemented to curb educational setbacks.

Hijras are an indispensable part of our society, and their identity lies far beyond their peculiar and whimsical mannerisms. Simply revering the community for its distinctiveness is no longer enough, and it is high time that we begin to understand and examine the daily life challenges they encounter and the often neglected aspects of their lives. It is time to restore the lost hope and devise the necessary changes that the community has long been yearning for.

Disclaimer: The opinions expressed in this publication are those of the author. They do not purport to reflect the opinions or views of The Jamia Review or its members.

The Hijras of Mangalwara: Beyond Peculiarity and Mannerisms

Corrective rape is a coercive practice based on the mistaken assumption that it can "cure" someone's sexual orientation. The term initially referred to the act of forceful intercourse with non-consenting homosexual females. However, with rising dogmatism and hostility against queer individuals, it now broadly refers to the act of sexual violence executed against any member of the LGBTQIA+ community, with an intention of fixing their alleged hitch. This article explores the grim reality of corrective rape as an emerging bane of the contemporary times and studies its profound impact on victims. It seeks to expose the stark circumstances faced by non-cisgender identities, who condone a life of misery, agony and dejection, often succumbing to this vicious web of duplicity and approval. Despite its severity, this issue can be addressed by adopting a systematic approach that includes an open mindset, inclusivity and meaningful contributions to initiatives that champion the cause of justice and human dignity.

The advent of gender acceptance and awareness in recent years has significantly broadened societal horizons, allowing for greater understanding and respect for diverse gender identities and sexual orientations. However, despite these progressive strides, deeply entrenched prejudices and harmful practices persist, with corrective rape standing as one of the most brutal and dehumanizing forms of violence against individuals who challenge traditional gender norms. 

 which initially described the act of heterosexual men ravishing lesbians with the intent to "correct" or "cure" their homosexuality has now evolved to encompass the rape of any individual who does not conform to conventional gender norms of heterosexuality, where the perpetrator's motive is to "correct" the person's identity.

The term was first coined in South Africa in the early 2000s when charity workers observed an increase in such attacks. It is now understood that the term has evolved to encompass the rape of any individual who identifies as lesbian, gay, bisexual, transgender, queer, intersex or asexual etc. (LGBTQIA+), with the intent of forcing them to conform to heterosexual norms. This form of hate crime has been on the rise in South African communities, particularly in townships, as well as in neighboring African countries. This increase is driven by rigid gender roles and the societal norms and cultural expectations that enforce them. It is estimated that at least 500 lesbians are victims of corrective rape each year in South Africa, but widespread societal homophobia prevents many from reporting these crimes.

, lesbian activist Sizakele Sigasa and her girlfriend were sexually assaulted, tortured, and murdered in Soweto. The following year, Eudy Simelane, a soccer player and one of the first South African public figures to openly identify as a lesbian, was kidnapped, gang-raped, and killed near Johannesburg. Across many African communities, there has been a disturbing increase in violence against the LGBTQIA+ community, with the abuse of homosexuals being tragically normalized as a misguided attempt to correct their sexual orientation.

Corrective rape is even more terrifying in the Indian context. According to statistics from the 

Crisis Intervention Team of the LGBT Collective in Telangana

, there have been fifteen reported instances of corrective rape in the last five years. In many cases, the perpetrators are family members, who discourage victims from seeking legal recourse. Shockingly, this violence often occurs within the family where parents are complicit, and the rapist is typically a relative selected by them. Leading it to become a form of "disciplinary action," aimed at eradicating the individual's sexual identity. In India, incidents of corrective rape have been reported particularly in areas with limited LGBTQ+ visibility and heightened societal pressure for conformity. While data on such cases is often underreported, LGBTQ+ organizations are actively documenting these incidents for legal action.

Corrective rape inflicts profound psychological, physical, and emotional distress, causing lasting harm to survivors. Many endure severe trauma, depression, and PTSD, with some even succumbing to the violence or taking their own lives. A study (LGBT South Africa Foundation)revealed that over 40% of corrective rape survivors attempt suicide as a result of the enduring trauma they face.

Corrective rape remains a critical and pervasive issue, but there are impactful ways to confront and mitigate this atrocity. One key approach is to support LGBTQIA+ organizations that offer refuge and comprehensive legal assistance to survivors. Furthermore, advocating for the enactment and enforcement of robust laws that protect LGBTQ+ individuals from hate crimes is essential in fostering a safer and more equitable society. Raising awareness about the gravity of this issue through self-education and community outreach is crucial to dismantling the stigma that perpetuates it. Additionally, contributing to initiatives that champion the rights and protection of LGBTQIA+ communities can provide much-needed resources and strengthen the collective fight for justice and human dignity.

Articles by Arslaan Beg

The Hijras of Mangalwara: Beyond Peculiarity and Mannerisms

Corrective Rape: A remorseless means of conformity

The Hijras of Mangalwara: Beyond Peculiarity and Mannerisms

Corrective Rape: A remorseless means of conformity