IN QUEST FOR PROVIDING TECHNICAL EDUCATION TO THE “GENDER-DIVERSE” IN OUR SOCIETY FOR COTTAGE INDUSTRY

IN QUEST FOR PROVIDING TECHNICAL EDUCATION TO

THE “GENDER-DIVERSE” IN OUR SOCIETY FOR COTTAGE
INDUSTRY

Sabiha Mehzabin Oishee

North South University

April 2019
 ACKNOWLEDGEMENT

Having completed my Individual Research Paper dissertation, I sincerely acknowledge the contributions
of many, without whose support, it would be difficult to produce this work in the current form.

Firstly, I want to thank Bandhu Social Welfare Society for giving me this opportunity by which, I can
acknowledge the fact that, I was able to put some contribution and motivation for others to understand
the “gender diversity issues” taking place in Bangladesh, and to put up my opinion to work for the rights
of these very people in our society who have also inspired me to be stronger, patient and persistent with
life.

Next, I thank all the persons whom I had interviewed formally or informally. The topic was a hot one and
I was blessed with diverse ideas from almost everyone, with whom I spoke on the topic. Some of them
are gratefully attributed in the footnotes while unspoken of remain many others. These people in our
society have taught me that, “when all doors are kept closed, you make your own to get off the misery
that you’ve been put in to bear with”.

Finally, acknowledgements are due to my mother, father, younger sister, and my Law school faculties, as
without their support and motivation, I would not have been able to do this.

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 Table of Contents

CHAPTER: 1......................................................................................................................................................... 5

(1.1) INTRODUCTION............................................................................................................................................... 5
(1.2) BACKGROUND:................................................................................................................................................ 6
(1.3) CURRENT SITUATION OF “HIJRAS” IN BANGLADESH:................................................................................................ 9
[1.3.1] SOCIAL AND ECONOMIC CONTEXT.............................................................................................................................9
[1.3.2] LEGAL CONTEXT:.................................................................................................................................................10
(1.4) RATIONALITY:............................................................................................................................................... 11
(1.5) OBJECTIVES:................................................................................................................................................. 13

CHAPTER: 2....................................................................................................................................................... 15

(2.1) RESEARCH METHODOLOGY:...................................................................................................................... 15

(2.2) CONCEPTUAL FRAMEWORK:............................................................................................................................. 15
(2.3) LITERATURE REVIEW:...................................................................................................................................... 16
(2.4) SAMPLING:.................................................................................................................................................. 18
(2.5) DATA COLLECTION PROCESS:............................................................................................................................ 18

CHAPTER 3........................................................................................................................................................ 20

(3.1) ANALYSIS:.................................................................................................................................................... 20
(3.1.2)FINDINGS:...........................................................................................................................................................21

CHAPTER 4........................................................................................................................................................ 24

(4.1) RESULTS:..................................................................................................................................................... 24

CHAPTER 5........................................................................................................................................................ 25

(5.1) CONCLUSION:............................................................................................................................................... 25

CHAPTER 6........................................................................................................................................................ 27

(6.1) RECOMMENDATIONS:..................................................................................................................................... 27

BIBLIOGRAPHY.................................................................................................................................................. 29

ANNEXURE........................................................................................................................................................ 31

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Abstract

Even in the 21st century, the gender of a person determines their qualification, skills, purpose and
fortune, but yet again we can say that, The Growing Gender Diversity Issue Is A Key Towards Gender
Equality. Now, we all know that, women even in the 21 st century have not been able to get equal rights
and opportunities as like men in every part of the world, but they are still not in the most vulnerable
condition, as by the support of the government and different NGOs, now a huge number of women are
getting their positions as equal as men according to their qualifications and has made a revolutionary
change in socio-eco-political context. Despite that, the most of us don’t know or refuse to believe that
the most vulnerable condition is of the non-binary genders. “Genderqueer”, also known as non-binary,
is a catch-all category for gender identities that, are not exclusively masculine or feminine‍—‌identities
which are outside the gender binary and cis-normativity. Genderqueer people may express a
combination of masculinity and femininity, or neither, in their gender expression. They are described
differently in different places in the world, textbooks or dictionary. In Bangladesh, we know them as
“Hijras”. We all have seen them pleading in the roads, markets, or other places for money. Some of us
have even gotten irritated at them and denied to help them because of how different they appear to be.
Some of us have been so scared that, we even refused to cross the path where we would see them, and
yet we never asked ourselves if why they are in such a miserable condition.

These part of the society has been the victims of gross human right violations for years. They have not
been given their human rights as to work, medical support, shelter and what not. They are treated with
violence, harassments, humiliation and so on, and yet the major part of our society is quit as if their lives
don’t even matter.

This research paper attempts to break why is it, important to provide technical education for cottage
industry to the third-gender community, with the views of some individuals of this very community
along with some other major influencers related to the subject matter, which has been collected by the
author by certain reports and field interviews. The research paper provides descriptive data analysis,
finding and results. Recommendations have been given to, support the idea of providing technical
education for cottage industry, for the trans-gender community at the very end.

In quest for providing technical education to the “gender-diverse” in

our society for cottage industry
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 Chapter: 1
(1.1) Introduction
There is a matter of huge significance that lies on our study and knowledge of gender diversity issues
and their respective health concerns. As they are also a part of our society, if not now but in the long run
it is going to affect us all. The importance of this study lies in one of the most fundamental human
values; being able to live with our morality and being a free individual. People even now in the age of
digitalization being discriminated based on their gender identity or even their perceived gender identity
around the globe and the situation is not any different rather worse in Bangladesh. It is therefore
exceedingly relevant to structure the struggle of the everyday life of the most marginalized, and
victimized group in Bangladesh, who are punished for the ‘crime’ that, is not to conform to the
traditional social norms about gender in their society. But they have no other option, as they have no
control over how they were born physically or mentally. In easy words we can define “Gender-
Diversity” as the equitable or fair representation of people of different genders. It usually refers to an
equitable ratio of men and women, but may also include people of non-binary genders. The people of
non-binary gender, here in Bangladesh are referred as “Hijras”. The society has tagged them with this
identity, not that they can refuse of it because, they don’t even have the right to implement their
fundamental rights let alone have a say on what they are to be called. Yes, they are that helpless.

The commonly used word “Hijra” comes from Semitic Arabic root through Urdu-Hindustani word means
‘‘leaving one’s tribe’’ (Jebin, 2015) and then has been lent into Hindi. It is also translated in English as
‘eunuch’ or ‘hermaphrodite’ which really means irregularity of male genitalia. These hijras are born with
male physiology; some of them are born with male intersex variations (Nanda, 1991) and they like us
have no control over their birth in this very world. Hijras are referred as ‘third gender’, ‘third sex’ or in
the language of their most widely known ethnographer, Serena Nanda, “Neither men nor Women”.

The concept of hijras has also been deeply anchored in the history of the South Asian culture and has
been developing until present day. The Hijras have been mentioned in old Hindu religious scriptures
where they were considered holy and divine and now after years of progress we only hear about them
in news reports or articles stating their current situation of misery where they are harassed, raped and
worse, even killed and none of us seem to care much about that. If this is the face of development, it is
high time now that, we should be asking ourselves, if what we are doing is right.

Although, after all the struggle that, these marginalized group of the society has gone through the
government of Bangladesh has finally recognized this transgendered group of people as 'third gender' as
by the report and interviews given in popular newspapers like “The Dhaka Tribune”, even though it has
not yet been effected at large. This requires that all official documents will now be updated and in that,
it would include the more or less accurate term of hijra, for those people that conform to it. But that
would not end all their struggles, sacrifices and give justice to their tears. One change alone can’t make a
difference but still that is a start.

Maybe, someday we would not have to read in the columns of a newspaper, or an article about a Hijra
getting beaten up by someone, or being harassed or raped, or the most common news of how their
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family disowns them, how they’re not enrolled in any educational institutions or not given jobs, and this
society leaves this people to keep living this life of misery without any mercy. The law regulating body
doesn’t even help them for the social stigma that we carry with us, for which we have learnt to
discriminate between ourselves.

The hijra community has been, still the most argued by some, but still is one of the most marginalized
groups in the Bangladeshi society. Despite this, if the voice of few of us can make the government to
take measures to bring changes to the legislation, we, together can do more. The struggles of hijras can
be seen with its outcome in the brief dynamics of legal and social structures, politics, culture and social
norms.

This written effort will first introduce the historical and cultural background of hijras in Bangladesh, with
the aim of gaining an understanding of the phenomenon itself and the difficulties hijras are facing today.
Subsequently, the research paper aims to present the current context of transgenderism in Bangladesh
today and why is it important to help them stand on their own feet and provide them technical
education in the cottage industry, together with legal, political and social norm structures that are
available in the society, to prove the rationality of the research, and then its objectives. Thereafter, the
presentation of this thesis’s theoretical and methodological structure will be provided together with the
design of the study, and would be followed by the execution of the data analysis in different steps. The
last chapters functions with the rounding up of the topic by a conclusion and given recommendations.

Research questions:
 Why is it important to provide hijras with technical education for the cottage industry?
 What difference would it make in their lives and the society, if we provide technical education
for cottage industry to change the current situation of this marginalized group in our society?
 Would it only help this minority, or the effect of it would fall on everyone in the society as a
whole?

(1.2) Background:
In order to understand the current condition of hijras, it is very important that we understand the
background of it. Hijras are highly relevant for the social culture of Bangladesh and many countries in
South Asia (Stenqvist, 2015, p. 9). We all live in a society which is the assimblation of us all, and each one
of us are an integrated part of this society, and every society has some norms and restrictions of its own
which varies from society to society and culture to culture. We need to take a step out of the normative
structures in order to realize what it means to be considered as breaking the norms of a particular
society. It is also significant to be aware of how these never ending struggle looks like, in order to
determine a change in social culture or of cultural norms where the hijra rights movement and the
community it is protecting are voicing their aspiration for legal, political and social recognition. Within

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the 12 countries in Asia-Pacific there is a range of attitudes and perceptions about hijras and how they
are treated within countries. In some societies they are more easily accepted than in others (Jebin 2015,
p. 3). Thailand has earned the place of the most progressive country with regards to the third -gender
and has had a history of recognizing three gender rights where they are known as ‘kathoey’ (Jackson,
1997).

Ever since the colonial times in South Asia, hijras have been deprived of expressing themselves and are
seen as to be the social-boycotts. Significantly, it is of great difficulty for the South Asian societies and
also the hijras themselves to define the true meaning of the term “Hijra”, even though if we do have to
define it by source we can say that, The word ‘hijra’ comes from Semitic Arabic root through Urdu-
Hindustani word, which means ‘leaving one’s tribe’ (Alhawary & Benmamoun, 2005) and has been
borrowed into Hindi. If translated into English it is ‘eunuch’ or ‘hermaphrodite’ which mainly means
irregularity of male genitalia. Basically they are born with male physiology; some of them are born with
male intersex variations (Nanda S.1999).; the reason being that it both concerns a person’s sexual
identity, as well as that person’s gender identity. Some mainstream attempts that we have to define the
concept of hijra are like, Hijras are male to their biological sex, but have refused to their masculine
identity and they identify themselves as women or as ‘not men’. Hijras usually identify as ‘not men’ and
prefer to have sex with men, and they are commonly perceived as homosexuals by the rest of the
society (Chakrapani 2010, p. 11) - Hijras are intersexed at birth and can thus live as either men or
women.

This research will settle with a more generalized explanation of who Hijras are, about their rights and
the importance of them being technically educated in the cottage industry or any sort of employment.
The hijra community in Bangladesh does not conform to the conventional notions of what is a male or
female gender, but choose to instead combine the two mainstream gender forms or instead move
between those two (Islam Khan 2009, p. 442-3). In this way, the hijra community has socially created a
third gender including a highly individual sexual identity.

Most of the South Asian countries still practice their traditions and believes by heart. The social stigma
that they have been carrying since centuries make them bound to feel unacceptable to give recognition
to the people of the third- gender. The ever known narrative tradition of hijras include both Hinduism
and Islam ingeniously. In colonized Asia previous scholarship regarding sexuality proves that Western
imperialism had a great impact on sexual practices in South Asia. The aftermath of which has created a
new order in gender norms, and a de-legitimization and more often than not criminalization, of what
was recently seen as tolerated sexual practices (Loos 2009, p. 1314-15). Even though the hijras that be
either Hindu or Muslim had separate identities even though they were the same regarding mental and
physical attributes. (Lal 1999, p. 122). In Islam, no different rules are found by which hijras can practice
the religion. In the Indian subcontinent, hijras incorporate Hinduism or Hindu culture.

If we dig the history of hijras we can get a clear idea of distinction between Hinduism and Islam in a
hijra’s personal life. It has been stated, widely by the historians that, the religious role of the hijras
derived from Hinduism, but the historical role is derived from the eunuchs in the Muslim courts, not
only that but usually these hijras from the historic time worked to entertain the royal families by singing
7
and dancing, thus they worked as entertainers. However, it is said that this distinction has now ceased
to exist among the hijras themselves, although outsiders might still want to draw on this distinction. It
has been said to be common that “Hindu hijras” speak of becoming Muslim, although it is- and for long
has been, the Hindu goddess Bahuchara Mata that is mostly connected to hijra practices (Lal 1999, p.
122). There are some major difficulties seen in the Islamic standpoint as well. On the one hand, the
Prophet Muhammad despises castration and considers castrated men as non-Muslims. The prophet also
denied cross-dressers entry into his home. Following which in the countries that, follow Shariah law, like
Malyasia cross dressing is illegal. The people who are found to be cross-dressing are often arrested and
sent to prison for wearing female attire, impersonating women or taking part in beauty pageant. The
Sharia law is applied against these people for the wrongdoings or violating the rules of Islam (Teh,
Understanding The Problems of Mak Nyahs (male transsexuals) In Malaysia, 1998). Moreover,
homosexuality and abstinence from marriage is also forbidden (Hahm 2010, p. 12). Again as the hijras
have inability to reproduce they are presumed to be right for the task of the honorable positions as
guards of mosque that the women visits (Reddy 2005, p. 24). This occupation of eunuchs started from
the site of the Prophet Muhammad’s tomb in Medina, and moved on to the site of the symbolic center
of Islam in Mecca. Eunuchs are still found at both sites (Hahm 2010, p. 12-13).

Many societal, cultural or religious structures ban “hijras” as feel uncomfortable to have them around
and feel that, they’re a disgrace to their holy religion and sometimes even work to dissolve them, on the
other hand Hinduism, views the diversity as highly meaningful and powerful (Nanda 1999, p. 20). The
Hindu mythology has it also mentioned in couple of their books that, they consider holy, the characters
that it has supports the hijra identity, as these incorporate stories of many androgynies undergoing sex
changes. Although as with most stories, these are subject to interpretation, nevertheless the more
obvious support from Hindu mythology stems from the God Ram who acknowledged and blessed
intersexed (Hahm 2010, p. 11). In weddings and when a child is born in any family, they are blessed with
this hijras, sometimes the family memebers invite them to come and bless the child. It is also the
emasculation 12 in the footsteps of Shiva, or the Shiva reunion with the Mother Goddess, which
sanctions hijra’s role as performers in foremost weddings and at birth ceremonies (Nanda 1999, p. 24).
The particular practice that highly links hijra to Shiva (Nanda 1999, p. 24) is that, emasculation is a
source of ritual power for the hijras, in Hinduism. In this way, Ascetics appear throughout the Hindu
mythology where Shiva is recognized as the most creative one (Nanda, 1999, p. 30).

Therefore, it is arguable that, this is where the struggle of the hijra started; a struggle that would still
continue to this day. To be able to understand the becoming of the hijra and the assimilation of the
phenomenon into our worldview, the standpoint in this research needed to be derived from a factual
and literary standpoint, and not from mythology (Lal 1999, p. 121-122). Therefore in this research, hijras
and their current societal role and the journey to where they are today, needs to be understood from
the cultural knowledge of politics of our time. There is a possibility that this assimilation is what has
caused hijra such a separate identification method.

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(1.3) Current situation of “Hijras” in Bangladesh:
[1.3.1] Social and Economic context
Even though the government of Bangladesh has recognized the hijras as the “third-gender” of our
country it has yet not been able to provide them with social acceptancy of the people living here in this
country. The society yet still does not consider hijras to be equal or one of them, as for their physical
and mental differences. They yet are not allowed to study in schools as the fellow students and even the
the school authorities do not treat them well; they’re not provided jobs because of the lack of
education, even the jobs that do not require literacy are not offered to hijras as the employers and other
workers can not approve of their presence at the workplaces. They are not provided with medical
facilities as the doctors and staffs are uncomfortable to serve them and sometimes maltreat them. The
most pathetic fact is that even their families disown them as they are not comfortable living with them
and for the sake of their social reputation. They are thus, left with the option to either hide their gender
identity forever or to leave their families, both the options are cruel and unacceptable. The hijras
interviewed to write this paper has enlightened the fact that, how they were mistreated in every step of
their lives. They were laughed at and had been boycotted from the society from their very childhood
from playing with other children or to eat at public places with other people from the society. In every
step of their lives they have been reminded that, they are not among us. They have been forced by their
close ones to hide their gender identities and to pretend to live a life of a man and to let go off their
feminine features, which is naturally impossible to do forever. Their families have tried to get them
married with women in the expectancy that, they would live a normal family life, which is again an
impossible expectation. Thus, they were bound to leave their home, and live with a hijra-guru and earn
their livelihood with every hard means. A hijra who was interviewed shared her experience how she lost
her previous job when she was forced to have intercourse with her superior and then when she had
went to the authorities for help, she was only harassed further more. When they are not left with any
options for a decent job, they are bound to work as sex-workers or beggars, and even there they are
sexually exploited, and sometimes forced to have unprotected sex with the clients and suffer from STDs
and STIs. Even if they want to get treated to live a healthy life, medical supports are not provided to
them and only harassment and humiliation is all that falls on their plates. Some commit suicide to get rid
of this miserable life, some die slowly by going through this misery every day.

Hijras are usually not recruited by any company as employees or and industry or factory like
establishments because of their social stigmas, and then again even if they are employed they are
harassed, humiliated in every sphere of that time and even sometimes sexually exploited. Even if they
are sexually exploited they receive no help from the law enforcement agencies and thus they are left
with the cruel option to continue to work their silently and by going through this inhumanity everyday or
to leave working in that place. Yet again, when the start looking for new jobs, the go through similar
experiences and yet again no help. They live in poverty or start begging to provide themselves or finally
prepare themselves mentally to be working as sex- workers. Even in workplace, they are considered
different and believed that, they are being done and favor by giving them the opportunity to work and
as if it is not one of their rights secured by the constitution of this country itself. They are humiliated and

9
discriminated by other workers and employees. Their lives are even made miserable in the place where
they should be felt more dignified.

[1.3.2] Legal Context:

Bangladesh has no anti-discriminatory laws that specifically protect sexual minorities or laws that
recognize the diverse gender identity. Though the “Hijras” traditionally earned their living by singing and
dancing, many now supplement their earnings by begging or selling sex. A study on Bangladeshi “Hijras”
describes the vulnerability of sex workers to law enforcement abuses. That increases both a threat to
their dignity, morality and health. The “Hijra” sex workers were exploited by clients are forced to have
unprotected sex which gives scopes to many deadly diseases, mugged, and beaten by hooligans but
never received any police support, this situation brings them in an alarming condition of both physical
and mental health. They hardly reported any incidents to police because of fear of further harassments
(Khan, Hussain, & Parveen, 2009). Even though, Bangladesh is a signatory to both the International
Covenant on Civil and Political Rights and the International Covenant on Economic, Social and Cultural
Rights of diverse sexualities. The National Human Rights Commission of Bangladesh is positioned to
play a significant role in addressing human rights issues related to sexual orientation and gender
identity, but the results from these are not very significantly seen. The Article 28(1) of the constitution
mentions that, “The State shall not discriminate against any citizen on grounds only of religion, race,
caste, sex or place of birth.” – And yet, the third genders are still discriminated. If there is a problem,
and any violation of rights, staying quiet is not the solution but to address it, is. The families of these
“Hijras” disown them because of the social pressure and their so called, “Social Reputation”. Then these
people do not get a proper place to live, proper nutrition, health and medical support, let alone proper
education which too is the right of every citizen of Bangladesh according to Article 17 of the
constitution. They are not even enrolled in educational institutions by their authorities because of their
gender identities. They are not given jobs either even though that is also their right mentioned in Article
19 and Article 20. Hence, they drown into poverty and are forced to live a life of misery, as no
opportunity is given to them to eradicate this poverty. But this can be changed. While Bangladesh has
passed legislation to protect Hijras’ rights, simultaneously the government continues to uphold laws that
punish citizens for being homosexuals (Though, Hijras do not always identify as homosexuals) with
prison sentences ranging from 10 years to life. Article 377A of the Bangladesh Criminal Penal Code
provides: “Whoever has carnal intercourse against the order of nature with any man, woman or animal,
shall be punished with (imprisonment for life), or with imprisonment of either description for a term
which may extend to ten years, and shall also be liable to fine”. No hate crime law exists in Bangladesh
to address crimes committed by a perpetrator motivated by the sexual orientation or gender identity of
a victim. The main issue is that, people don’t want to consider them equal as like any identified men or
women. But it’s high time we get out of the stereotype and realize they too are human-beings and are
one of us. And as they are equal they have equal rights as mentioned in Article 27 of the constitution of
Bangladesh. The have the right to health, education, work and livelihood, just like all of us. Even under

10
the Bangladesh Labor Act 2006, there is no bar for hijras to be working in any establishment. They
should are deserve to get equal legal rights as any of the other citizens in the country.

(1.4) Rationality:
The reason why this research regarding the matter of providing the hijra community of our society with
technical education for cottage industry can be supported in the social, cultural economic and legal
context. According to the Department of Social Welfare survey, there are around 9,285 Hijras in
Bangladesh. Till 2011, there have been reports of number of 10,000 hijras approximately. Also, this
report is only based on the findings of some major districts (Jebin 2015). The exact number of hijras are
not recorded in any government or public document in Bangladesh. Therefore, we can be sure that, the
number is not too less that we can ignore. These people were born in Bangladesh and are the citizens of
this country, they have some rights as citizens and also as human beings. But they are not even
privileged enough to get their basic rights. The law recently recognized Hijras as a third gender in
Bangladesh but yet, these people have often been excluded from basic rights associated with
citizenship such as property rights, inheritance, employment, education and health care. They used to
dance and sing to earn their livelihood before, but now as they are left with no other way, they are
begging, working as sex-workers, or even getting associated with many criminal activities, and once they
get in this situation they are not being able to come back as for, the society does not accept them. Some
don’t even think coming back from these condition is an option for them, as they at first got in this
position because the society has never accepted them or thought of them as one of us, as human being
or the citizen of this country. Their families have disowned them, the society does not accept of them,
when they are beaten up, or get mugged, raped, the law enforcement agencies have not only refused to
help them but they have harassed them even more. The reason for them to take such disrespectful path,
by which they’re also risking their lives every day is because they have to earn their livelihood, they need
to feed themselves, and they need a shelter over their heads. These are their only way to survive.
Sometimes, even while sex-working their clients force them to have unprotected sex, for the reason
which a lot of hijras suffer from STIs and STDs and die at an early age, and still they have to do this to
survive in this world as long as they could. If we help them to get on their feet, by providing them
technical education then, they would not have to do disrespectful tasks to earn their livelihood and risk
their lives. There are couple of reasons for which it is rational to provide technical education for cottage
industry to the hijra community that, are put down below:

 The government is providing the “Hijras” a little amount of stipends in many districts but that, is not
enough to help them to stand on their feet. If we need to help them to come out of their present
vulnerability, we need to make sure that, they are able to earn for themselves without any stipend or
charity and live a life of honor. The “Hijras” can be provided in technical education for cottage
industry and can be transformed in to skilled craftsmen as the “Hijras” are known for their creativity.

11
 With technical skill they will only be able to flourish it more. Some small and cottage industry ideas
could be jewelry making, soap making, welding and so on.
 Even by the BLA 2006, there is no bar from stopping them to work in cottage industries, and equal
right to them has to be given by the law.
 As we know that, to establish a cottage industry the capital required is really less for a start-up and
where many cottage industry products that are home-made handmade products have great demand
at home and abroad, also the products are exported abroad, and by that a good amount of foreign
currency, also known as remittance, is received by the Bangladesh government. If the government
invests a little amount of money for a group of 12-15 “Hijras” per cottage industry, the financial
outcome that the government can get would be beyond the investment made. These would also help
to eradicate the unemployment problem of this community.
 The place required to start the work is also insignificant. A cottage industry is run at from home. As
the hijras live collectively by themselves, they can make hand-made products themselves and can
store it at home to sell. If we help these community to polish their creative skill and make them self-
dependent, a number of problems can be solved.
 The “Hijra” community would be benefited as they would be able to live their life with respect and
dignity.
 As because of urbanization and modernization, women now like to work in garments than work in
heritage or small and cottage industry, thus this whole tradition is disappearing gradually, it is very
important to recruit people in this industry to save our heritage and to promote our culture outside
Bangladesh.
 If the government provides them the support by investing on giving them technical education for
cottage industry, they have to keep a record of these people by which also the records would be
updated and an authentic number of hijras could be known.
 The capital required to establish and to give technical education to this community is very less
compared to the beneficial outcomes of it. Also, the government can make a policy where these
“hijras” after working in this area would be able to utilize their skills in their own or alike business
concepts as per their skillful abilities.
 With proper and very few resources, these works could be done and this community can stand on
their own feet and, in a bigger picture it would also reduce the scenario of these “Hijras” begging in
public places, or people feeling irritated by them, sexual work and harassment of this community
and also the families who have given birth to a child of third-gender would be encouraged and
motivated to raise their child like any other child in any other families. These steps would also
change the typical mind-frame of our society and encourage us to come forward to help this
community with more ideas and financial supports.
 Finally, with their jobs at the cottage industry they would be provided with health care and medical
facilities as provided to any other gender in their workplaces, which is mandatory by the Bangladesh
Labor Act, 2006.

12
These above mentioned reasons should be enough for providing technical education to the “Hijra
community” for the cottage industry, as it would not just bring about a change in their lives but also
bring a change in this social, political and economic condition of our country.

(1.5) Objectives:
The main objective of this research paper is to understand why is it important to provide the “hijras” in
our society with technical education for cottage industry, and what difference would it make in their
lives and this society, followed by the impact it would create in the life of every being living in this
society.

It is of grave importance for every individual to stand on their own feet. It not only provides them to be
independent but gives them the confidence to live with dignity and respect. The “Hijra Community” has
faced years of bias, harassment, humiliation and torture and they had to continue to live with it to
provide themselves and earn their livelihood to feed themselves, to support themselves with shelter,
simply to survive and provide them relief from their miserable lives. A lot of hijras in this struggle has
lost their close ones, their identity, self-respect and at most, their lives. The only way to help them to
come out of this life of poverty and misery is to make them strong collectively and as an individual and
to do so, it is very important that, we help them to stand on their own feet. It is of great significance
that, they are provided with technical education by the support of government, NGOs and International
organizations for Cottage industry for the simple and undoubtedly easier mechanism of cottage
industries. These would help them to gain back their self-respect and lost identity in the society and
would help them to provide themselves sufficiently and motivate them not to take support of ill work to
live and to survive. They would be provided options to make their lives better in respect of social and
legal context. It is easy to work in a cottage industry and the training of it takes a short period of time.
The cottage industry is ran at home and the raw materials of it is also inexpensive. No expensive
machineries are required to run this industry as, everything is made by hand and also packaged by hand.
As the “Hijra community” has always been recognized in history to be creative there is no better work
from them than this, where they can utilize their creativity to earn livelihood. The technical education
that would be provided to them would consist of motivation, importance and training of making goods
for cottage industry. The time these community would stand on their own feet, nobody could call them
to be the burdens of this society or exploit them seeing their helplessness. Because then they would not
be helpless, they would not have to beg or work as sex-workers, and thus the society would gradually
start to gain their respect for these people. They would no longer be helpless and compelled to live a
miserable life. They would go out in the streets with respect and dignity like any one of us. By this step
more people from this community would be motivated to work in this industry as it’s safer because they
are working from home as well, and working between people like them. There would also be less crimes
against this minority and committed by this minority for the reason of earning their livelihood, if they
have a decent way of earning their livelihood. The impact of this would fall on all of us as we would also
be a part of a society which has less hate crimes and a way of survival with decency for everyone. Crime
rates would not only reduce but we would be motivating the other counties who yet not support and
13
help the “Third-gender community” to survive. This step would reduce so many social, legal and
economic problems in our society.

Therefore, it is only reasonable for the government to support this idea of providing the trans-gender
people of our society, referred to as “hijras”, with technical education for cottage industries, as the
output of is a lot compared to the input that would be provided to implement it.

Chapter: 2
(2.1) RESEARCH METHODOLOGY:
The study consists of both documentary and qualitative research, and has been divided in separate parts
to provide the best understanding of the conceptual framework.

For the purpose of documentary research, data has been collected from domestic policies, national
laws, regulations, case studies related to the issues regarding the “hijra minority”, government and
private journals etc. and was thoroughly examined. Data was also collected from official documents such

14
as reports, former research papers, newspaper articles, judicial proceedings along with the help of the
internet.

Qualitative research was conducted to enhance and elaborate the outcome of the research. Few in-
depth open ended interviews were conducted for the sampling of the study concerned to the research
paper. By Depth or in-depth interview we understand is a qualitative research technique which is used
to conduct intensive individual interviews where numbers of respondents are less and research is
focused on a specific product, technique, situation or objective. The sample consists of ten (10) hijras
from different level and occupation of the society, two hijras working in NGOs. Along with the interview
of two (2) human rights lawyers, and two human rights activists (2), along with two (2) people who have
already been working on this field to support great causes to help secure the rights of this unprivileged
community. Human rights based perspective was used for the analysis and evaluation of the collected
data. The main point of this study was to establish to idea of providing technical education to the non-
binary people in our society for cottage industry, to help them stand on their own feet and help them
live a life of any other human being that they have been deprived of for decades and the obstacles that
they face to receive those rights. In the interview, their opinion regarding the idea of the study was
received and some suggestions were taken from them as well. Lastly, at the end of the paper, some
suggestions and recommendations are proposed to change the current situation of the hijras by
providing them with the technical education that they need for the cottage industry.

(2.2) Conceptual framework:

The hijras have always been undervalued in our society, let that be in the sense of, social, legal or even
human context. A number of examples of the alleged fact can be proven by the few numbers of official
reports, to judicial proceeding and newspaper articles. There have been many reports about how these
people are discriminated in the society, disowned by their own family members, rejected on the basis of
their gender identity at educational institutions and employment institutes. How they have been
humiliated and harassed every day, how they have been beaten up, hurt, raped and even the law
enforcement agencies harassed them when they looked for justice.

In this research the author has firstly tried to bring about the background of this vastly discriminated
community, along with the causes which are the main reasons for the misery of the community. The
research has been supported with facts, reports, data, statistics and interviews and has been written in
the sequence through which the idea could be clearer for the readers.

The main obstacle for not providing these people with any support and to leave them to live a life of
misery is our individual mentality towards the hijra community, as a society. We seem to believe that,
the lives of the minority who are different have no value and even if they remain backward, it would not
make any difference in the bigger part of the society, and that is where we make a mistake. The society
consists of all of us, irrespective of our sex, caste, social status and even gender identity. If any part of
the society rather be big or small is affected, in the long run the whole of it is going to be affected. All of

15
us would have to pay for this ignorance someday. We should be formulating ideas to make each part of
the society an asset for the country rather than holding them back and transform them as liabilities for
the greater good of ourselves.

(2.3) Literature Review:

This study aims to unfold the current situation of the life of the trans-gender people in Bangladesh, and
to justify the reason why it is important to help this community stand on their own feet by providing
them technical education for cottage industry. It is of immense need now that, we make this society
better for all of us and by supporting and providing equal rights to all of its members. If this community
stand on their own feet, they can be proven as, the assets for this society. They can be a part of the
socio-eco-political achievement of this country and earn their lost respect in the society. People will no
longer belittle them, neither do they have to work in disparaging positions in the society, either as a
beggar or a sex-worker. They would be able to earn their bread in a respective manner, and thus the
society would be bound to look at them with not hatred or pity but respect. Also, the establishment of a
cottage industry is easier than establishing any other business type and has more beneficial outcome
than many. By this step also crime against them would marginally reduce and, the whole society would
be benefited.

In this research paper, data has been collected from previous researches and publications to get an
authentic depiction of the current scenario and an anticipation of the idea as mentioned in the research
paper. Most of the data is secondary in nature from open sources via internet. However, the author had
a day long interview with number of hijras in and around Dhaka. The author also had interactive
sessions with number of reputed lawyers.

A study conducted in Bangladesh has brought forward some facts describing the vulnerability of hijras in
Bangladesh. We refrain from employing them in workplaces and even when some do, they are physically
and mentally harassed and at the end of the day, they are fired from their job places as no legal
authority stands up to help them, and then to survive they have to work as sex-workers and even there
they are not safe. In one of the studies a hijra has brought forward the vulnerability of sex workers to
law enforcement abuses. They were exploited by clients by forcing them to have unprotected sex with
them local influential people and police free of charge, they were mugged, beaten up by hooligans, but
yet they had never have the privilege to receive any police support. Some do not even report any
incident to the police because they have the fear that, they would be further harassed. They were either
raped by the agents of law enforcement agencies or burglarized their earnings from sex trade. (Khan,
Hussain, & Parveen, 2009).

16
Hijras are also deprived of the right of inheritance. As a result, they are to suffer severe financial
hardship when they leave their paternal houses and go somewhere else in the course of survival. But
also when, they are taken shelter under a guru-ma, they have to share their hard earned earning with
her, to pay for the shelter and the mercy that was shown to them by her. By that, she is left with almost
nothing. Also by an article published in a popular newspaper has mentioned that, when asked a hijra
who is often seen begging from people near Mirpur-10 intersection in the capital, said, “We can’t spend
the money you (people) give us. We have a guru; we have to give all our money to her.” (Islam 2018)

It is also alleged that, they face difficulties in renting a house in capital Dhaka. The house owners usually
express their unwillingness to rent out a house or flat to them because they think the presence of hijras
may cause discomfort for other tenants.

Even they are often denied the access to physicians because of being Hijras. They are sometimes
maltreated by the doctors and usually not treated at all. They are not allowed to dine in most of the
restaurants as they restaurant owners think that, it would frighten the other customers. It is not the
story of just one hijra but of hundreds of them.

By a government publication reported in the 2012-2013 fiscal years, it has come to our knowledge that,
a rehabilitation program was launched in 7 districts of the country that include Dhaka, Chittagong,
Bogra, Dinajpur, Patuakhali, Sylhet and Khulna. In the 2012-2013 fiscal years, around BDT 7,217,000 was
allocated for the program. Through this development program 135 Hijra students received stipend and
350 Hijras who are 18 or above got training to improve their skills. And the number of the total
beneficiaries were 485 (Researchgate.net publication), but according to some recent statistics, there are
some 10,000 transgender people (Hijras) in Bangladesh, while Bandhan Hijra Sangha, an organisation
working for the rights of Hijras, claims that the number of Hijras is nearly 1,00,000 in Bangladesh (Sariful
Islam, Daily Sun, 2018). Therefore not even .00485 has received proper help from the government.

The hijras are not only just the most ill-treated minority but also challenged to survive every day,
individually. There’s no denying of the fact that the legal initiatives taken in our country are not enough
to change the condition of the hijras, the miserable state of Hijra people may hardly change for better,
unless they are given the opportunity to stand on their own feet and be self-reliant when they do have
to depend on anybody for mercy, where they would gladly embrace their identity and make a position
for themselves in the society. For which the Research paper suggests that they are to be provided with
technical education for cottage industry. Hence, we can say that they can scarcely be expected to join
the normal social life, unless they grow up intellectually, learn proper manners and attain their financial
freedom.

(2.4) Sampling:
The sampling for the research methodology and to justify the hypothesis of the research paper if how
it’s so important to provide technical education for cottage industry to the subject matter of the
research paper which are the trans-gender people or as we refer to them the “hijras” has been done in

17
two folds. Firstly, sampling has been done taking interviews and group conversations with the primary
subject matter of this research paper, who are the hijras themselves, and then for the secondary
sampling records, the main bodies were those people who have somehow been an influence or have
been affected in this subject matter or are related to our primary fold of research.

Some questionnaires have been used to understand the views and to gather some personal
recommendations from both the folds (primary and secondary) to reach the maximum outcome of the
hypothesis of the research paper and for an outstanding end result.

Random sampling process has been used to justify the qualitative method of research that has been
used to support the points of the hypothesis and a general view of the concept of the research paper
which is “to provide technical education for cottage industry” along with its social-economic-political
and also legal view has been conveyed to the bodies of the research to attest to the previously
mentioned chapters of this paper. It has been tried to understand if how they want to utilize the
opportunity proposed them by the research paper from the primary bodies of sampling (i.e. hijras) and
also, from the secondary bodies we have tried to understand their general and personal views, the
opportunities and obstacles in this matter of regard.

At first, interview had been done for the purpose of sampling from 15 individual hijras by taking their
interviews in person, and it was asked to them about their view and suggestions regarding the idea of
technical education for cottage industry. Then, two owners and two supervisors were interviewed who
work at the cottage industry establishments, regarding this matter. A lawyer and an activist who had
been working for this sector had been interviewed as well, to understand the main problems and to get
to the findings of this situation. The data has been analyzed in regards to that, to findings have been
established, and suggestions have been framed.

(2.5) Data Collection Process:

For the purpose of collecting data at first, the author had interviewed 15 transgender individuals, and
they were asked about their view of obtaining technical education for cottage industry. Along with some
relevant questions. The method that had been used was the “Random Sampling Method”. A general
idea of the paper was given to the hijras for their clear understanding of technical education for cottage
industry. All of them that, is 15 individual hijras were quit charmed by the idea, but they have also
addressed the point that, they wanted a guarantee that this step would be executed quickly by a
competent authority. As, following the procedure they themselves have given some points as
recommendations and appealed for it to get noticed by the government and get fulfilled. Then, two
owners of established cottage industries along with two supervisors had also been interviewed, to
attaint qualitative information about the current situation and the situation that they anticipate might
take place if hijras were given the opportunity to receive technical education for cottage industry. Lastly,
a lawyer who has been working on projects for human rights was interviewed to understand the legal
view in this matter, along with that an activist working at a renowned NGO that works for the third-
gender rights was interviewed for his view.
18
The information obtained were written down in drafts, and then a general idea has been constructed.
The statements have been cross-checked with previous data collected from various sources. The
answers to the questionnaires have been written in a simple format and analyzed properly. By using this
very format data is analyzed and the result is presented.

Chapter 3
Findings

(3.1) Analysis:
As from the findings, it is very clear to us that, the hijras do want to work, and as the majority of hijras
have always been interested working with art-craft and tailoring etc, cottage industry is an option for
them which is a must do. The hijras want to work in a safer environment and among themselves as they
have been humiliated and harassed when they’ve tried to earn their living with dignity. They want to
work under an authority who is a hijra herself and would understand and relate to the condition of the
others. It is very important that, the government takes initiative to educate hijras with technical
education for cottage industries and actually provide them the direction of how to keep doing it for the
19
longer run. Along with that it is very important that, the government also helps them and gives them
proper guidance to sale their products to the general public, and work as a bridge between the general
public and the third-gender community. The want the media to cover their true stories and work as a
bridge between them and the society, as they are always isolated from the society.

The employers of commercial establishments believe that, the hijras are not interested to work, as very
few of them even apply for it, but when asked to the hijras, it could be understood that, it’s not because
they do not want to work but how they have been treated previously when they wanted to work, and
now they believe working in a safe environment is an option that they don’t have. The hijras don’t get
the opportunity to receive formal education as the society has always boycotted them, and also they are
hardly employed for any profession as close as cottage industry, as for their identity and other workers
being uncomfortable to work with them, for which they don’t able to become skilled or polished
workers. Also, one of the reasons are that, as they are ousted from their workplaces very often, they do
not get the opportunity to be skilled workers, as by the Bangladesh Labor Act 2006, we understand that,
6 months to 1 years should be given to a worker to make them skilled in that, certain work. The
supervisors believe that, the hijras are not skilled enough to work in the establishment and would cause
no productivity for the business. So, it’s very important that, we provide them with technical education
and make sure the gap in their knowledge is filled and they do get employment, and are able to be self-
employed and work in cottage industries, to earn their livelihood. One of the main issues are that, most
of the hijras have yet not received their National ID card. Not only that, as they usually struggle with
finding themselves a place to live as the house owners too are not interested to rent them a place, they
keep moving from one place to another, or as their families have disowned them they don’t have a
permanent address. So, the employers don’t want to employee them for security concerns as it would
be hard to find them once they are gone.

The constitution does not acknowledge hijras, neither there are any definite laws for them. So, they
could neither enforce their rights nor get justice very easily. There should be some authority to look in to
this matter as hijras are not the most vulnerable part of our society, this government authority should
help them by educating them, providing them with job, shelter and medical support. The legal and local
authorities should be pressured by the government to fulfill their responsibilities and help this hijars,
when required and promote equal justice in the society. As the hijras, themselves are not educated
enough, they themselves are not aware of their rights, they do not even know that, it is their right
secured by the constitution to work and be equal to any other person by the constitution. But obviously,
the constitution too need to make it clear and specify about the third-gender so that, for the
understanding of the general public. The society needs to be more acceptable of the third-gender
community and understand that, they are no different from us. The society complains and demeans
hijras for their choice by which they earn livelihood but, fail to understand that we are the reason
behind it, as we have left them with no other option. To help the hijras get social acknowledgment and
live a healthy equal life it is very important that, we help them stand on their own feet and make them
capable enough to live a life of dignity, for which providing hijras technical education for cottage
industry is a significant step that, could be taken.

20
(3.1.2)Findings:
the findings received from the sampling wasn’t quit astonishing as, by the previous collected reports a
clear idea of the vulnerable condition of the third-gender community was already discovered, even
though some new facts were noticed.

The research is of a qualitative form. It was important at first to understand the views of this community
about receiving technical education for cottage industry. Following that, their interest on making
products for the cottage industry and their views of promoting that in the long-term. Then, their current
situation that, they face while working in any commercial establishment as like the cottage industry.
Some suggestions were formed by them, as some problems were also added.

Some of the questions and answers of it from the interview are provided below:

When asked to one of the hijras “if they were interested work in the cottage industry, and their personal
views on it”, the answer that, was provided by that individual hijra was, “I want to live a life of honor. I
am tired of getting humiliated every day. Like me, a major number of hijras want to work in the creative
sector, and if we are provided to work in the cottage industry, we would really be able to work in our
comfort-zone. But again every time we wanted to work in establishments like such, we were not
provided with the job there, as for our little knowledge of working in a cottage industry, thus if we are
provided with technical education for cottage industry, along with the guidance of establishing our own
cottage industry, it would be of great help. The income that we have right now is very less, and varies
from day to day. If we have a job from where we would be able to earn a decent sum of money we would
be able to save up some money for our future as well.” - (Interviewed on 2 nd April, 2019)

The other hijras present there had similar views along with some other demands, which are not much to
be asked. Some other information related to the subject matter also came to knowledge of the author
which are indeed very important to live a proper and a stable life.

Some findings that were obtained from the whole procedure were:

Primary subject matter:

 The hijras are not often given the opportunity, to work in any commercial establishment. Even
when they somehow receive the opportunity to work in any commercial establishment they are
humiliated, harassed and even terminated after some time of their service.
 They don’t feel safe working in commercial establishments anymore, as even after they are
harassed and humiliated in their workplace, they haven’t received any support from the police
or local authority.

21
  They want to work, stand on their own feet and live a life of dignity but for that they want a
safer working environment, where they would not be physically and mentally tortured and
would receive equal rights like any other gender.
 They are interested to work in the cottage industry as the majority in this community love
crafting, tailoring and art, but they have never received the opportunity to do so. For the reason
they want to work at the cottage industries and obtain technical education for it.
 It was also found out that, they want to work from the place that they live in, and work among
themselves as that would give them a sense of safety. For which they think they should obtain
technical education for cottage industry and work in a place where they feel safe and among
themselves.
 They also want to earn their means from working under a cottage industry and under an
authority who would be one of them and from the same background, a person who would be
able to relate to the misery of their lives.
 They want the government to support them, to educate them with technical education for
cottage industry and provide them with financial support to establish such kind of industry, and
along with technical support, provide them the idea of how to sale this product in the market to
earn their means by it.
 It was also found out that, most retailers don’t want to purchase products from hijras, and they
believe even after such hard-work they may fail to earn and live with dignity.
 The hijras believe that, one of the reasons why everyone treats them differently is because how
the media represents them to the society, as if they are a joke or a community to be scared of.
They want the media, to cover their true stories, their moment of sorrows, pain and
vulnerability. So, that the society comes forward to help them and the government seeing this
condition can take initiative to change their situation.

Secondary subject matters:

 The employers believe that, the hijras are not interested or usually are not dedicated to be
working at commercial establishments.
 The other workers do not feel comfortable working along with the hijras in the workplace.
 They want to provide employment to the hijras but they believe that, the hijras are not well-
trained and would not be able to do the given work.
 The employees and the supervisors also mentioned that, they are usually not interested to
provide hijras with work at the cottage industry as proper knowledge of crafting and making of
art is needed along with technical education, which the hijras don’t receive as, it is often very
hard for them to receive this opportunity to do so.

22
  The main issue that, was raised by them was the hijras do not have any identity proof or a
permanent address as they usually change their family names and have no definite records in
government documents and are disowned by their families, so providing them with employment
is risky as they believe if the hijras, do wrongs they can disappear and they employers would not
be able to find them again.
 The legal practitioner believes that, the main issue is, the constitution not giving
acknowledgement to the third-gender.
 Adding which, there are no definite laws for them, which is very significant.
 There should be some authority provided by the government to look after this community and
educate them with the laws they need to live a life of dignity.
 There should be a separate department under the government who would work for the
betterment for this community.
 The law authorities do not have any qualms about this community.
 Most of the third-gender people are unaware of their rights as they have not been given the
opportunity to receive education, so they do not even know how to enforce it.
 According to the humanitarian activist, the main issue is that, we as a society do not want to
accept the hijras as one of us, for which we deny to provide them their rights.
 Hijras have not been given the opportunity to earn their living with dignity and we are the
reason why they are forced to do what they are doing now (ie begging, sex-work etc).
 The activist also believes that, to give them equal position in the society it is very important that
they are given the opportunity to work in a safe working environment, just like any of us.

Chapter 4
Results
(4.1) Results:
The society is always complaining about how the hijras are a burden on this society and contaminating
this society by begging in the streets by which people feel harassed or by sex-work, but we fail to realize
that, we have not left them with any other options, as we would not let them get proper education or
provide them with employment. Even when they some-how get a job, we feel uncomfortable working
around them, humiliate them and harass them. We deny to provide them with their rights and do not
accept them as one of us just because of their gender identity. We would not let them be self-
dependent, and neither provide them to be employed, then its high time now we question our morals,
that where are these people supposed to go. They were already driven out by the close ones, and now if

23
the society treats them like this, then there would be no other option for them than just rather survive
somehow or end this life of misery. We as a society fail to understand that, they are no way less capable
than us, and they are indeed as same as us, therefore they deserve to get equal rights and status in the
society. We need to change our mentality and give them the opportunity to prove themselves and be a
proud part of this society.

The main issue still remains which is the hijras are bound to work as beggars or sex-workers as they are
not offered employment or harassed at workplaces, even they do not receive support from the proper
authority. Then have an artistic and creative mind, and they by their nature love to do works that,
women usually like to do, therefore working in a cottage industry is a significant option that could be
given to them, as by it they would be able to learn and do what they like and earn their livelihoods by
doing what they love. Its high time now, we give them an opportunity to not only be part of this society
but provide them equal rights which is also the right to work.

The employers should be motivated to employee hijras in the commercial establishments, and
government by many ways, such as newspaper and electronic media advertisements should make it
sure, there should be definite laws and constitutional position for the hijras as like any other citizen of
the country.

The end results are that, the hijras are in a vulnerable situation right now, even when they want to work
and be a part of the socio-eco-political scenario of the country, they are not given that opportunity to be
so. The reason is our social stigma and unreasonable fright of this harmless community. Or, how they
have been treated in the workplace and the society in general, and even when they are not being helped
by the competent authority. All of these need to be changed, and the change needs to be done quickly.

It is ones human right to be working and getting equal rights and to live a life with dignity. Providing
hijras with technical education for cottage industry would help them be self-dependent, earn their
livelihood and at last end their position in the society and give them a sense of relieve from their
vulnerable lives.

Chapter 5
Conclusion
(5.1) Conclusion:
The state is responsible for providing equal rights to all of its citizens (Article-27), irrespective of their
race, caste, gender, and when we mention gender, it universally means any gender orientation; male,
female even trans-gender. Equality comes before law and it is secured under the Part-III of the
constitution, thus the state is obliged to abide by it. “Equality of opportunity” is also mentioned in the
constitution (Article-19), for all its citizens, and the hijras are the citizens of this country, now also after
obtaining the National ID card there is no, doubt or question regarding that, therefore they too,
rightfully, have the right to get equal opportunities as us all. To provide to the economy of the country is
also a right and responsibility of the third-gender as they too are the citizens of this country. Under

24
(Article-20) of the constitution, “work is a right, a duty and a matter of honor for every citizen who is
capable of working, and everyone shall be paid for his work on the basis of the principle “from each
according to his abilities, to each according to his work”, and The State shall endeavor to create
conditions in which, as a general principle, persons shall not be able to enjoy unearned incomes, and in
which human labor in every form, intellectual and physical, shall become a fuller expression of creative
endeavor and of the human personality”. Therefore, it is the right of the third-gender to be able to work
and to get paid for it, and it is our responsibility as responsible citizens of the state to, provide them with
employment, and at first to educate them with technical education as the majority of the hijras have not
gotten the opportunity to get into educational institutions or been able to get proper education and due
to that exact reason they have not been able to get desk jobs in corporate companies. We need to make
sure that they have the opportunity to receive technical education and transform this disadvantage of
not getting the opportunity to receive education to something meaningful, to give them the opportunity
to prove themselves as outstanding craftsmen, for which they have been known in the glorious history,
and it is always better to start from the bottom, that is starting from a primary and easy employment
form, of which form is the “cottage industry”, in Bangladesh. The technical education would not only
help them to attain self-confidence, and be self-employed but also, ensure that they can live as
honorable members of the society. We have to make them believe that, they are capable of doing things
that the other people are doing, and the society would be forced to believe that, the third- gender
people are not burden in the society rather they are an active provider, working their socks off for
bettering the economy of the country. This initiative would not only help a community of
underprivileged people in this community, but also motivate others to be self-employed.
In a developing country like Bangladesh where the rate of development in the past few decades has
been noticeably commendable, transgendered people are looked down upon as though they are not
human beings and are treated brutally only because they do not conform to the gender identity that has
been approved by the society. The phenomena are not the same everywhere. Our neighbors, who we
share our border with from three sides, India, is working progressively to secure the right of the “Hijras”.
Even some Asian and South Asian countries have laws to protect the rights of these people and they are
recognized as the third gender group. Being a hijra these individuals are suffering and being deprived
from various social and legal rights. All the citizens are considered to be the assets of this country, if they
are made properly skilled and self-reliant. “Hijras” too are the citizens of this country, therefore, not to
see them as liabilities in our society we can actually transform them into the assets of this country, and
with our combined effort, this feet is not unattainable. If we help this community now, the benefit
coming from them would also be for all of us and for the greater good. They are a part of this society
too. If a part of the human body is injured, the performance of the whole body would start declining, if
the injury is left untreated. Similarly, in the broader context, if we don’t help one small part of the
society, it can put a negative impact on the lives of the majority.

25
 Chapter 6
Recommendations
(6.1) Recommendations:
The below mentioned recommendations can be implemented in order to make the condition of the hijra
community better in the legal, social, and political context along with the supporting idea of providing
technical education for the cottage industry. These recommendations are mentioned below:

 It is extremely crucial that, the hijras get a constitutional recognition, for a clearer idea of their
rights as a citizen and more because of the humanitarian causes.
 The Ministry of labor and employment provides technical education to men and women to turn
them skilled workers, in the nature of craftsmanship. The government needs to make a separate
department under Ministry of labor and employment for providing technical and safety related
26
 education to the hijra community as well, so that, they can stand up on their own two feet and
work in different sectors as labors, even join trade unions, and have their own identity and voice
in an establishment.
 The government can also make a “Hijra Welfare Board”, which would provide help and guidance
to the hijras to ensure their fundamental rights and provide them support to attain justice when
violation of any human rights. The board should have different wings, mainly working with the
social-legal-economic problems that the hijras face in their day to day life on a massive scale.
 There should be a “Hijra Welfare Fund” created by the government and managed by hijras given
official positions, where the hijras can get financial support in the time of their needs.
 The government can provide micro-loans to hijras with a very less interest, to help them
become entrepreneurs and stand on their own feet, giving them the opportunity to contribute
to the economy of this country in the long run.
 The constitution does not bar the hijra people to get family property, neither does any religion,
hence, the government needs ensure an exact legal framework by which the hijras are able te
get family inheritance so that, they do not have to live their life with vulnerability.
 After getting technical education for the cottage industry, the hijras should be given the
opportunity to work in other establishments if they wish to, and it needs to be made sure by the
authorities, that they are neither physically or mentally harassed in their workplaces, and getting
equal respect as any men or women in the workforce.
 There should be quotas for hijras in technical institutions, educational institutions and even the
parliament, this is the only way to make the society here their voice. And as constitutionally
claimed, ensuring equal opportunities for every citizen of this country.
 The Ministry of Social Welfare should have one separate branch for the hijra community,
working for the welfare of these people.
 Media plays an important role in determining our perception regarding certain things, people
and events. The media needs to provide real documentaries rather than comical characters of
hijras and bring out their true struggle in front of the common people, so that even the common
people know the real struggle, life and a real person tagged as a “hijra”.
 The government needs to allot accommodation for the old transgender people, or provide them
seats in old-age homes.

27
  The government should employ hijras in different fields, so that the people who have wrong
ideas about hijras can come to know them from very close and know the truth behind the
fabricated representation of hijras in our society.
 Medical care should be provided to hijras, and it should be made sure that, they are not in any
way harassed there.
 Rape laws need to be changed as many hijras get raped and the number is on the rise at an
alarming rate.

These are some of the recommendations that, comply with giving technical education to the
transgender people in our society. The main aim of all the recommendations is to ensure the rights and
justice of the hijra community and, help them stand on their own feet, make them self-reliant and help
them secure their voice in the democracy.

Bibliography

1. Alhawary, M. T., & Benmamoun, E., 2005, “Perspectives on Arabic linguistics” XVII-XVIII: papers
from the Seventeenth and Eighteenth Annual Symposia on Arabic Linguistics.

2. Bangladesh Labor Act 2006, as amended 2013.

3. Chakrapani, Dr. V, 2010, “Hijras/Transgender Women in India: HIV, Human Rights and Social
Inclusion,” United Nations Development Program (UNDP), India.
[Online] Available at:
<https://www.undp.org/content/dam/india/docs/hijras_transgender_in_india_hiv_human_rights_and_
social_exclusion.pdf> Access on: 14 March 2019.

28
4. Constitution of Bangladesh, as amended 2016.

5. Hahm, Sonya Caroline, 2010, “Striving to Survive: Human Security of the Hijra of Pakistan,” The
Hague: International Institute of Social Studies and Erasmus University.

6. Islam Khan, Sharful [et.al.], 2009, “Living on the Extreme Margin: Social Exclusion of the
Transgender Population (Hijra) in Bangladesh”. J Health Popul Nutr. 27(4) p. 441-451.

7. Islam, Sariful, 2018, 31 January, “The sorry tale of Hijras” The Daily Sun.
[Online] Available at:
< http://www.daily-sun.com/post/285704/The-sorry-tale-of-Hijras> Access on: 16 March 2019.

8. Jackson, Peter A, “Kathoey < > Gay < > Man, the Historical Emergence of Gay Male Identity in
Thailand,” 1997, The University of Chicago Press, USA.

9. Jebin, Lubna, 2015, “The Rights of Hijras in Bangladesh: An Overview,” Research Gate,
[Online] Available at:
<https://www.researchgate.net/publication/322753151_The_Rights_of_Hijras_in_Bangladesh_An_Over
view> Access on: 13 March 2019.
10. Khan, S., Hussain, M., & Parveen, S. (2009). Living on the Extreme Margin: Social Exclusion of the
Transgender Population in Bangladesh. Journal of health Population and Nutrition, 27 (4), 441-451.

11. Lal, Vinay, 1999, “Not this, Not that. The Hijras of India and the cultural politics of sexuality,”
Social Text. 17(4), Duke University Press, Durham, USA.

12. Loos, Tamara, 2009, “Transnational histories of sexualities in Asia,” American Historical Review.
Vol. 114, No. 5, December, pp. 1309-1324, Oxford University Press.

13. Nanda, Serena, “Cultural Anthropology,” 1991, Greenwood Publishing, online version,
[Online] Available at:

29
<https://courses.lumenlearning.com/culturalanthropology/chapter/hijra/> Access on: 13 March 2019.

14. Nanda, Serena, 1999, “Neither Man nor Woman: The Hijras of India”, City University of New
York. [Online] Available at:
< https://petervas.files.wordpress.com/2013/03/serena_nanda.pdf> Access on: 20 March 2019.

15. Stenqvist, Tove, “The social struggle of being HIJRA in Bangladesh,” 2015, Chapter 2, Page 9,
Communication for Development, Malmö University.
[Online] Available at:
< https://muep.mau.se/bitstream/handle/2043/18568/Stenqvist-T-DP15%20final.pdf?
sequence=2&isAllowed=y> Access on: 19 March 2019.

16. Syed Zakir Hossain/ Dhaka Tribune, “Transgender community celebrating recognition date”, July 11
2019. [Online] Available at:
<https://www.dhakatribune.com/bangladesh/dhaka/2018/11/11/transgender-community-celebrates-
recognition-date.

Annexure

I) Details table:

Table 1: Percentage Distribution of the Respondents According to the idea of how many of them are
interested in working for the “small and cottage industry”

Reasons for not getting the job in any industry N %

No one will give me job/work for being hijra 8 39.33
I do not have the educational qualification for the job 7 38.89
I do not want to engage in work because of old age 2 11.11
I will try in future
Salary is not sufficient 5 30.78
Due to fear and Harassment 1 5.56
N 21

30
Table 2: Percentage Distribution of the Respondents According to the Situations they faced when they
took an initiative to work and obtain technical education

Types of situations faced to start the work N %

Verbal Harassment 3 40.00
Physical Harassment 5 10 .00
Sexual Harassment 1 16.67
Teasing 0 0.00
Discouragement 2 33.33
Threat 0 0.00
Don’t want to say 0 0
N 6

Table 3: Percentage Distribution of the Respondents of what kind of work they want to do

Types of works the respondents want to do for living

N %
in future
Small businesses (working with the creative sector and 2 8.33
small and cottage industry)
Public job 4 16.67
Do not know yet 18 75.00
N 24 100%

Table 4: Percentage Distribution of the Respondents according to their Income Generating Activities

How the unemployed hijras manage for their livelihood N %

Begging from people 24 30.77
Begging from shops 24 30.77
Sing and dance in social/family level occasions 24 30.77
Selling sex 6 7.69
N 78

31
Table 5: Percentage Distribution of the Respondents according to the reason why they are interested
in obtaining technical education for small and cottage industry?

Their own opinion: N %

They are interested to work because its creative 18 29.03

Just to earn money 18 29.03
To work collectively 20 32.26
It’s an easier job than other jobs 4 6.45
Don’t want to say 2 3.23

b) Survey Questionnaire:

Survey Questionnaire for the Study:

Informed Consent
Hello, I am………………………………., a student of North South University, Bangladesh. Currently, with the
support of Bandhu Social Welfare Society, I am conducting a study on the Hijra people regarding the
matter of providing them technical education for small and cottage industry. We hope that, the findings
of this study will help to understand the actual situations, thus allows taking some steps to improve the
situations.

Your information is important to us and strictly confidential. All the information will be used only for this
research paper. This is solely for study purpose and for the betterment of this community. Your name
will not be published in the study report and in the place of your name we may also use a different
name not indicating any individual, also it would not be mentioned in any other documents in any form
that may identify you. We would only use and give reference of you, if you, yourself want us to.

You have full freedom of not to response any particular question of this questionnaire or stop
participating at any point of the survey.
If you understand the above clauses and agreed to participate in the survey, could you please sign here?

32
 Signature of Respondent Name
Date:
Area:

o Questions Responses Number Skip

N
Socio-Demographical Information
1. Age ……………………….Years
2. Sex Male 3
Female 3
Transgender / Hijra 10
3. Marital Status Single 11
Married 5
Living with partner 0
Separated 0
Widow 0
Widower 0
Divorced 0
4. Level of Education Illiterate 04
1st- 7th grade 02
8th- 10th grade 03
11th-12th grade 01
Graduate 01
Post Graduate 05
Diploma 00
Others (Please specify)
…………………………………..
Business 03

33
5. What do you do for living? Public Service 02
Private Service 05
Daily wages 01
Unemployed 05
Others (Please specify)
…………………………………..
Their interest in technical education for small and cottage industry
6. It is important for the third-gender community Yes 16
to be working side by side males and females in No 00
our society.
7. Can technical education for small and cottage Yes 15
industry be a remedy to the current situation of No 01
the third-gender community?

o Question Responses Numbers Skip

N s
Why do you think you’re not getting any job? I have not minimum 06 06
(Multiple answers possible) educational qualification
I do not want to engage in 12
work
I will try in future 11
Don’t want to say 7
Others (Please specify)
…………………………………..
8. If yes, what types of situations did you face to Verbal Harassment 06 06
start the work? Physical Harassment 02
(Multiple answers possible) Sexual Harassment 03
Teasing 04
Discouragement 05
Threat 06
Don’t want to say 77
Others (Please specify)
…………………………………..
9. Do you think you are suitable for working in the Yes 8 06
small and cottage industry? No 2
10. Did you ever leave your job/income generating Yes 7
activities due to mental pressure you had in
No 3
work place?

34
11. What do you want to do for living in Small business (please ask 01 06
future? (Multiple answers possible) ‘what business’)
Large scale business (please 02
ask ‘what business’)
Private job (please ask ‘what 03
type of Job’)
Public job (please ask ‘what 06
type of Job’)
Beautification 05
Sex Selling 02
Don’t want to say 01
Others (Please specify)
…………………………………..
12. According to your experience, what are the Begging from people 01
kind of jobs this community is doing for living? Begging from shops 02
Sing and dance in social/family 03
level occasions
Selling sex 04
Don’t want to say 06
Others (Please specify)
…………………………………..

o Question Responses Code Skip

N s
13. What types of social security services do you Free technical workshops 01
think should be provided by the government to Micro-credit 09
endorse technical education for cottage Loans without interest 03
industry for Gender-diverse community? Livelihood training and 08
(Multiple answers possible) financial assistance
Don’t know 01
Others (Please specify)
…………………………………..
14. From any other place you’ve received any Upazila Social Service 01
help or support? Department
(Multiple answers possible) Hospital Social Service Office 02
Local government offices 03
Elected bodies 04
Don’t know 02
Others (Please specify)
…………………………………..
Social stigma 09

35
15. What do you think are the reasons the Lack of knowledge regarding 04
injustices against this community is being held? this community
Access to justice 03
Others (Please specify)
…………………………………..
16. Beside the government, have ever received any Yes 1
other support from any other organizations? No 2 13
17. If yes, what types of support you have got? Livelihood training 01
Life-skill training 02
Financial assistance 03
Others (Please specify)
…………………………………..
18. If yes, from whom/which organization have Individuals 01
you got the supports? NGO 02
Others (Please specify)
…………………………………..

19. Do you think that there should be quota Yes 1

for sexually diversified people/ No 2
transgender people?
20. What are the changes do you think should Punishment for any 01
be brought in work places? harassment
Ensure equality 02
(Multiple answers possible)
Gender sensitive policy 03
Inspiration from co-workers 04
Don’t want to say 06

o Question Responses Code Ski

N s p
Others (Please specify)
…………………………………..
21. Who do you think would provide you support Government 01
to get your job? Your community 02
Family 03
Human rights organizations 04
Don’t want to say 06
Others (Please specify)
…………………………………..

36
-The End-

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