Who is khawaja sara

It also looks at contemporary events and configurations of meaning making in the context of colonialism, imperialism, and post-colonialism. It examines historical documents, news articles, scholarly works, and popular media. It also asks whether any one term or concept can adequately address the situation at hand. This thesis finds that while transgender does work to some extant, it also exposes many gaps and fissures that serve as useful entry points to examine the situation in a more nuanced fashion.

By looking at race, sexuality, sex, and gender as entangled within one another, rather than as entirely separable constructs, this thesis finds that while no one term or concept is a direct translation, a better question is instead to ask what can be done to adequately address trans gender configurations in an increasingly global context. It finishes with inquiries into the concept of translation itself, and finds that translation per se is not what is best to theorize around, but rather metaphors of knowledge that allow for the entangled realities this thesis describes to be taken into account are a more effective approach.

This thesis then proposes a series of linguistic metaphors to serve as a tool and starting point to allow for further inquiries to enable discussions of local and global transgender studies beyond merely translation. Where does the transgender community stand socially, politically and religiously in a developing country?

The past several years have given hope to the transgender community in Pakistan, particularly the intersex subculture. There have been small victories for the transgender: the government's inclusion of a third option under gender on the identification cards, inclusion in the census, and a transgender model beautifully pictured on the front page of a major magazine. These victories might seem small but are significant for a community that still has a long journey ahead.

Main Menu Navigation. View Primary Menu Search. Khawaja Sara were the male-identified intelligent individuals who were assigned the military and diplomatic role despite their slave status while Hijras were more often busy in singing and dancing.

The formers have considerably higher social standing than the Hijras in the Mughal periods. With the introduction of Victorian moralities of gender and sexuality in subcontinent by the British men, the high ranked positions of Khawaja Sara and Hijra were changed to a diseased individual and further recognized them as criminals in Colonial regime.

In , the British overturned the Mughal dynasty that changed the socio-cultural, legal, and political environment in the sub-continent. Colonialism describes the history of British invasions, and their political control in the subcontinent. This was the time when the British travelled to subcontinent in a large number and took the control of political machinery from the Mughals at the onset of 18th century. Before the British colonial rules Khawaja Sara and Hijra, enjoyed a wealthy and respectable life, but the British created two strict boxes of gender, male and female.

All individuals were supposed to fit themselves in these two boxes if anybody wants to choose between or outside the boxes, they are next to be considered an outcast individual. The British administration clearly demonstrated the anxieties in their policies towards Hijras and Khawaja Sara that declared them as a symbols of and potential transmitters of gender and sexual disorder. They brought a shift in having accommodation in Muslim courts in subcontinent to a loss of status and wealth for Khawaja Sara and a shrinking of spaces for Hijra.

European colonialism criminalized their sexuality, confiscated their lands and stipends, and overturned their inheritance rights. In addition, they were thus recognized as deviant, infectious and problematic people in society. The Act was enacted to target their outrageous and obscene behaviour in the sub-continent which pronounce the entire community of Hijra and Khawaja Sara as criminal and deviant people.

In addition, the Act also attempted to control the gendered embodiment and social structure of Hijras and Khawaja Sara in the public space which restricted their activities.