Hijra: The Sacred Third Gender in South Asia

Unveiling the Hijra: Exploring the Sacred Third Gender in South Asia

Understanding gender diversity requires an appreciation of cultural contexts far removed from many of our own experiences. One such complex topic is the hijra community, which embodies the sacred third gender in South Asia. This article will attempt to provide a clear and respectful overview of who the hijra are, their historical significance, and their experiences, especially within Muslim culture. This exploration is based on current understanding and should be seen as a lens through which to view a rich and intricate tradition.

Hijras are South Asian individuals who do not fit neatly into the conventional binary notions of male or female. Historically and culturally prominent in countries like India, Pakistan, and Bangladesh, hijras often embody a combination of masculine and feminine traits. Because they are neither male nor female, they are not viewed as transgender. They are the third gender recognized by law in India. The origins of the hijra identity can be traced back to Hinduism and Islam, finding references in religious texts and historical records.

In Hindu mythology, hijras are believed to have spiritual powers. For instance, the epic Mahabharata includes the story of Shikhandi, a character considered to be neither male nor female, who plays a crucial role in the Kurukshetra war. Additionally, hijras have served as eunuchs in royal courts across different Islamic empires, holding positions of influence and power.

Historically, hijras have been both revered and marginalized. They have participated in significant religious and cultural ceremonies, such as blessing newborns, weddings, and even inaugurating new homes. These ceremonies often involve singing, dancing, and providing blessings, which are believed to bring good fortune and fertility. For many Hindus, a blessing from a hijra after a wedding or after a baby is born is of great religious power. But things have changed, and now hijras often show up uninvited to events, claiming their right to attend as a “sacred religious duty” and demanding payment for their blessing. Hijras can also curse a family if they disrespect or refuse to pay. Unfortunately, today, many depend on these threats, begging for money and, in some cases, sex work to survive.

The role of hijras has fluctuated through time. During the Mughal Empire, for example, hijras held high-ranking positions within the harems of emperors. However, with British colonization (19th-20th century) came laws that criminalized and stigmatized the hijra, pushing them to the fringes of society. Based on Christian beliefs regarding gender at the time, in 1871, the British declared that all hijras were criminals and colonial authorities were instructed to arrest them on sight. However, because of their importance to Hindus, they persisted. That law was repealed shortly after India’s independence, but this oscillation between reverence and marginalization has persisted, showing the complexity of their social status. Even now, when the police are called because hijras arrive uninvited at events, their cultural authority is so powerful that the police won’t do anything to remove them.

Today hijras, who include transgender and intersex people, are hard to miss. Dressed in glittering saris, their faces heavily coated in cheap makeup, they sashay through crowded intersections knocking on car windows with the edge of a coin and offering blessings. They dance at temples. They crash fancy weddings and birth ceremonies, singing bawdy songs and leaving with fistfuls of rupees.

-Jeffrey Gettleman

Considering that a significant portion of South Asia's population practices Islam, understanding hijras within this cultural framework is essential. In Muslim communities, hijras often face dual challenges: conservative interpretations of gender roles and the overarching taboos surrounding their identity.

An article from the Daily Sun highlights that while hijras face widespread discrimination, there are pockets of acceptance within Muslim culture. Certain shrines and Sufi traditions recognize hijras for their unique spiritual insights, sometimes integrating them into their religious practices. However, this acceptance is not uniform, and many hijras in Muslim communities still face significant stigma and social ostracization. The Indian Supreme Court’s decision in 2014 to recognize a "third gender" was a landmark ruling that greatly impacted hijras' visibility. This legal recognition has opened doors for more hijras to advocate for their rights and work towards dispelling the myths and discrimination surrounding their existence.

The hijra community represents a rich tapestry of South Asia's cultural significance, spiritual power, and social struggle. Understanding this group through historical traditions and modern experiences allows for a nuanced appreciation of their identity. With ongoing activism and gradual societal shifts, there is hope for more integration and acceptance of hijras in the future.

While this article only scratches the surface, the story of hijras is a testament to the complexity and depth of gender diversity. It calls upon us, dear readers, to approach such subjects with sensitivity and an ever-growing desire to learn and understand our multifaceted world.

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