CHAPTER 1

INTRODUCTION

Very early after birth, we find ourselves in a structure which decides our roles and

performances based on our gender. Social values, norms, and beliefs direct us to act

genderly as either male or female. So gender identity is an essential element of social

construction. Social formation sticks sternly to male/female binary. The social construction

of this normative gender binary adheres to and limits nonbinary gender identities. (Dietrant

and DENTICE , 2009). As Menon (2012) says, ‘ if they see breasts and long hair coming, they

call it woman, if beard and whiskers they call it man. But look at the self that hovers in

between is neither man nor woman’. The bodies who do not fall into either are inhuman.

Hence the third gender, transgenders, and the gender queer do not fall into normalcy. In the

heteronormative society transgenders have no say and have to negotiate within the

prevalent culture. This heterosexual normalcy is strictly consolidated by Discourse as it plays

an important role in maintaining the social fabric. This study aims to analyse the discourse

of transgenders with the intent to identify transgender identity in a heteronormative

society.

1.1 A Retrospective Portrayal of Transgender Identity in Sub-continent

Historically, Transgenders kept a sacred place in the subcontinent. In Hinduism

Transgenders trace back to Hindu epics Ramayan and Mahabharat. (Alizai, Doneys and

Doane, 2016) Transgender had a greater acknowledgement in Mughal period widely known

as Khuwaja Sara. They were employed in Zanan khana as custodians. They were also dealt

with respect by the society in general for religious as well as superstitious causes. They were
thought to be blessed and that their prayer are never turned down for their aloofness from

the basic sins. They would welcome new-borns by dancing. They cannot be claimed to have

a mainstream position in the society then but still they kept a receptive response from the

society and were not bottlenecked and stigmatised as they are today. The change in their

status came after the Criminal Tribes Act 1871 brought by British regime which reduced

their position to criminal tribes. It remained intact till 1947. But the British period brought

drastic alterations to social milieu. They did not entertain the previous privileges. They

afterwards incepted earning livelihood through dancing, begging and sex work.

1.2 Transgenders’ Status in Pakistan

The social disposition is not welcoming for the transgenders in Pakistan. After the partition

transgender activities were band by Ayub Khan in 1960s. however the ban was lifted after

Transgenders staged a sit-in in front of his house (REF?). Having no space among family and

friends, Transgenders leave their homes and find a shelter among other gender non-

confirming people. They receive very little formal education due to discriminatory treatment

and harassment from other classmates. They rarely get employment due to their gender

differences and if few get a chance, they never succeed to stay for long due to harassment

by the co-workers. They end up begging, singing, welcoming new-borns and married couples

and many also involve into sex work for their livelihood, which makes them vulnerable to

sexually transmitted diseases. They often become victim of emotional, physical and sexual

abuse (REF???). Under section 377 in penal code of Pakistan, an injunction inherited by the

British period, homosexuality is illegal and is punishable to ten years prison (REF???). With

article 377 intact, (it was revoked from the Indian penal code in 2018), in 2009 judgement

Supreme Court of Pakistan granted them rights after decades of legal deprivation. (Khan,
2014). It ruled to issue them national identity cards indicating third gender. It also provided

them the right to vote, inheritance, security, and educational and job opportunities. But

legal changes do not alter the fabric of cultural life and beliefs. They have yet to fight for

mainstreaming of these legal rights.

1.3 Theoretical Construct of the Study

It is inevitably necessary to elaborate the key concepts used in this study as these are

essential to understand the framework, I have used to analyse the talk.

1.3.1 Discourse

Discourse is a process of social interaction. As Fairclough (1989) says discourse is a social

practice, social process as well as socially conditioned process (Fairclough, 1989).