Topic: Representation of Transgender in Media; “KHUDA

Topic: Representation of Transgender in Media; “KHUDAMERA BHI HA”Submitted to:                                      Mam Msarrat AlviSubmitted by:                                     TayybaMazhar Roll no:                                               17221702-004Class:                                                  M.

Phil(English linguistics)              Contents·       Abstract·       Introduction ·       Objective of research·       Literature review·       Research question·       Research methodology·       Data analysis ·       Conclusion·       Recommendations ·       References        1.      AbstractThis study explores representation of transgender in Pakistani serial”Khuda mera bhi hai”. Employing qualitative analysis techniques and dialoguesof episodes are taken as a data that are specifically used for transgender.Discussion suggests that our society do not take transgender people as  a human beings and they cannot get theirrights and cannot spend their lives as a human beings.

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As a whole transgendercommunity faces a lot of prejudice. This research explores that transgender arehuman beings and they can spend their lives like normal human being and theyare also creature of God.Keywords:Transgender, Hijra, homosexual, media, prejudice            2.     IntroductionMedia is pervasive in Asian country.  Sizable   amount of individuals have tv sets .due to use of tv in society, media plays vital role within the unfold of knowledge.

 Illustration   of something within the media will replicate and influence the society. The transgender community usually gets disingenuous within the media.In Asian country we tend to use completely different terms fortransgender person like “Hijjra, Khusra and khwaja sara”. The word”Hijra” could be a Hindi-Urduword, derived from linguistics Arabicroot “hijr” in it’s sense of “departure one’s tribe”. Hijra could be a distinctive style of role expression in Asian country.

 The   precisewhich means of hijra (khawaja sara) is pretty hard to express in English,nonetheless, “the broadly used English translations of term “hijra”, that is ofUrdu in origin, can be defined as both ‘eunuch’  or   ‘hermaphrodite’ (intersex) connoting asimpotence, indicating lack of ability to fulfill in male sexual position”.Consequently, ‘eunuch’ denotes to an powerless male of whom genitals arevaguely male-like at delivery time and had been formerly assigned to male sex,might be categorized as intersexes or hijra (Nanda 1999). Being 0.33 intercourses,Khawaja Saras don’t forget themselves neither male nor lady, which may alsoinclude impotent men, infertile girls, hermaphrodites/intersex and eunuchs.Khawaja sara are do known as Hijra, Kinnar, Jogta, Jogappa, Khusra, MoharChanda, Manat and zanana and so on. By and large get dressed and stay akin toladies.More than 1,000,000 and halftransgender (khawajasaras/hijras) are living in Pakistan, pass thru vulnerabilitybecause of not unusual un-recognition and seclusion from society, oftenexperience repulsion by way of their own family-contributors and subsequentlyare pressured to sign up for their partners in interwoven hijra groups(Chaudhry, et al.

, 2014). 3.      Objectiveof researchObjective of this study is to developunderstanding of past and current representation of transgender in media. Thisstudy will examine that which type of words people used to call transgenderpeople in present and past.   4.      Literature reviewPlace of Transgender in Pakistani society. In oursociety, gender is extremely mentioned topic. Here transgenderperson is simply toentertain others.

Our society laugh at of their voice,   physical look (body, hair, gestures etc.). Transgender community isfighting waves of discrimination in their medical, legal work, and social livesin false statement within their portrayal of transgendercharacter in the media. Terribly explainedand painful dearly-won method of transitions issimplified into at some point insurgery.

Pronouns used for transgender are inaccurate, as if to mention, “hey, this man thinks he’s a girl, isn’t it funny”? it’s not funny. it’s not funny as a result of several transgender individuals haven’t receivedtheir true identities in their families simply because of concern of rejection. They’re described in such the simplest way that they disturbed concerning their jobs.

 They have to notice newdoctors United Nations agency will work for them as a result of some doctors don’t need to supply healthcare to transgender community. Their fears are often reduced iftheir characters can depict accurately. Friends,family and society ought to supportthem as a result of they’re  kinsfolk, they need heart, feelings, hopes, dreams, good days, dangerous days and that they conjointly love and hate.

(Jobe,Jessica N.,  “Transgender illustration within the Media” (2013).Honors Theses.

132).Media illustrationMedia plays important role in manipulating thinking whether or not it’s in style of print, social ordigital.News, advertisements, shows, movies and dramas are massive supply to represent something. The birth of trans development as a reality and as a social issue has been accompanied within the mediaby quires regarding theidentity, gender, and gender oftrans individuals.Trans gender in Asiannation has get a lotof attention and media coverage within the past few years, notably in its questionable depiction as a allowable loophole for homosexualism, that is prohibited below Iran’s.Islamic-inspired system (Shakerifar,May2011).As a whole, the transgender communityfaces a great deal ofprejudice in yank society,and current transgender illustration within the media has the ability to bolsternegative stereotypes.In 2004, Kamran Qureshi directed a trans drama,Moorat (“effigy”, however, land title was Eunuch’s Wedding.

 it had been created by illustrious actor and producerHumayun Saeed and Abdullah Kadwani with quite a dozen star-studded forged members for a 33-episode series. The show was attributable for creating individuals perceive the pain andabuse that khwaja sara (hijra) perpetually endure once individuals laugh at ofthe approach they give the impression of being ordress while not knowingthem or however theywere naturally born this fashion.The story involves a fille United Nations agency is organized to marry.

It seems her husband is transgender.The story unfolds trans community and their underprivileged and isolated world. It portrayseloquently however they,too, don’t seem to be far from the human emotions andfeelings and their world not a lotof completely different fromthe heterosexual community. Evensupposing they’re inplain sight, they’re they’re taboo subjects and don’t seem to be taken seriously.This makes them suffer endlessly in silence wrapped in slurs. The 33-episodeseries so touches ontransgender abuse, girls abuse,poverty, immorality of organized marriages,and maltreatment.( MooratAka Eunuch’s Wedding, IMDb, Aug 2004, retrieved June 2015 )Bol (Urdu: ??? meaning Speak), could be a 2011 Urdu-languagesocial drama Pakistani film. It issues apatriarch, Hakim, United Nationsagency could beamisanthrope, a domestic offender,a bigot, and a zealot UnitedNations agency forces faith onhis family.

They face monetary difficulties because of Hakim wanting a son.He rejects his transgender girl,Saifi, as he needed AN heir and she or he identifies as a woman. Saifi is deeply idolised by the remainder of her family. Asshe grows up, men need to require advantage of her and she or he doesn’t perceive initially.However, her oldest sister intervenes and teaches Saifi concerning what reasonably touching isinappropriate. As Saifi grows older, she isn’t allowed togo away the house. She finds her sister’s dresses compelling andtries them on, revealing her individuality.

A neighbour contend by illustrious South Asian singerAtif Aslam, United Nations agency is dotty with one among the sisters, getsSaifi employment at an area wherever they paint trucks, with the blessing of Saifi’ssisters and mother. Saifi dresses sortof a boy; but, different boys sense her lackof shallowness andeventually dishonor her.She is saved once anothertransgender person contends byAlmas police officer (atransgender actor), finds her and takes her home. Hakim overhears Saifi tellingher mother and Zainab what happened. once everyone isasleep, Hakim locks the area andsuffocates his kid forluring the boys forthe “shame” he would haveto be compelled to bear if the story got out.

It received many positive reviews fromcritics and went on to win themost effective Hindi film award in IRDS Film awards 2011 byInstitute for analysis andDocumentation in Social Sciences.( BOL: A review”. DAWN. Seven April 2011. Retrieved   twenty one December 2013.)In past hijras were found mendicancy at varied points in dramas and flicks. They’re typically seen mendicancy atmorning times and largely within the evening until late night. Most of the hijrawere found knock atthe automobile windows inquiring for cash at traffic signals.

 it had been conjointly found that they sometimes operate in a very cluster of 3 tofour members. They scatter once thetraffic stops at the signal andthoroughly choose thepotential cars and folks tobeg from. However currently there’s a good amendment thatmedia represent them as a person’s beingthat they’re humans, they need some rights and that they will pay their            life        like different humans.

        Islam        and      Transgender:Some Muslim legal students havejudged that trans-sexuality oughtto be acceptable and, following a ruling issued by RuhollaKhomeini within the Eighties, trans sexuality could be a legal and religiouslyaccepted apply in Asian nation . However, it’s inconceivable for a person to decorate as a girl if he’s not one; furthermore, homosexualism is outlaw and thought of a sin, therefore it’s vital that trans genders are allowed to embody the sexwith that they determine, instead of to believe that they’re sinners, if they’re living within the “wrong body.”( ElhumShakerifar (2011) Visual Representations of Iranian Trans genders, IranianStudies, 44:3, 327-339, DOI: 10.1080/00210862.2011.556375).Islam give identical opportunities and rightsto all, at the same time as implementing certain regulations on folks whodisobey and disrupt the conjunctions demarcated in Holy Qur’an and in Hadithsof Holy Prophet Muhammad Peace Be upon Him.

In Islam, the gender/sex isprevalent as female and male only. If a baby is born with sexual deformity iscalled as Mukhanath or Khunsa (hermaphrodite) is socialized as either male orgirl depending on one’s distinguished physical trends. In some cases, sexualdeformity is not important sufficiently that it will become tough to allocateany sex to toddler is then referred to as as Khunsa-e-Mushkil (intersexed),however, necessity is there to allocate sex on studying urination machine andsexual organs, when it comes to male and female.5.

      Research question:·       Whichtype of language is used for Transgender characters in serial?6.      Research methodology:Method of research is qualitative andanalysis of language (used for transgender character by family and society) isdone in this research paper.   7.      Data collection:Data is collected from Pakistani drama serial”khuda mera bhi hai”. Just those dialogues are taken that are uttered fortransgender character. Dialogues that are uttered by their family and societyto show their hate and grudges.   8.      Data analysis:      Overview of Drama:The drama revolves round Mahagul (performedvia Ayesha Khan), a mom who offers birth to an intersex baby named Noor(performed via Furqan Qureshi), and the resulting challenges she faces in hercircle of relatives and society – where attractiveness of the third genderstays a taboo.

Noor’s father, Zain (performed by using Syed Jibran) refuses toaccept the baby and separates from his mom. Mahagul is a conscientious, strong female whoenvisions equal opportunities and honest remedy for her infant like every otherregular being. She gives him a privileged upbringing and education even asdifficult societal norms.She is joined in her task with the aid of Noor’sinstruct Mikaeel (played by using Alyy Khan), who will become his caretaker andtreats him like his own son. Mikaeel also develops feelings for Mahagul.

Episode4:Dialoguesused for transgender (baby) by different family members:§  “Hijra” paida kya ha tm ny Mahgul.§  Na beta kiya ha tm ny na beti, Hijra paidakya ha tm ny.§  Yeh hum se belong nahi krta. Hm hr rozmaraien gy. Hmari hr roz beizti ho g.           Episode 5:           Following are dialogues used are given below:§  Han zain b yeh e chahta tha k usky bhabhi ksath ja k dfna dy.

           Episode 7:§  Manhoos olad§  Nahosat ly k ayi ho kabhi nahi rhy g yahan.§  R olad ho jaye g jahan eska future he udrchor do esy.  Episode 10:§  Hijry kisi k cousins nahi hoty.  Episode 13:§  Khail sako g kya, bhag sako g kya           Discussion:In above lines there are some dialogues thatare for transgender character. In this serial character Noor is presented astransgender his voice is changed than normal person. Another character is”Babli” (also transgender) appearance is like females but voice is like male. If we see above mentioned dialogues, we willsee that everyone looks transgender person with hated eyes. Nobody wants toaccept them as a human being.

Because in society there is bad impression ofthese type of people. People think that these type are just for entertainmentand for begging on the roads.  Evenhusband and wife separated due to transgender baby.

But her mother getinspiration and she wanted to take step for his better growth and for brightfuture. She faced a lot of problems. Even she was in difficulty to takedecision about name then she decided to call him by neutral name “Noor”.

Inpast mostly transgender persons have name like female names like “Bubly, Taro,chanda”. There is no school in which these type of children can get admissionbecause in admission forms there are just two boxes for gender one is for maleand other is for female. Everybody says to her mother that you are brave ladyyou accepted him but society will not accept him. He also faces many problemsand get insulted many times some time due to his speaking style and sometimehis walking style. When he decided to start his project related to shelteredhomes and schools for special (transgender) children.

Nobody wants to investhis money in this type of business due to getting insult by society. But hismother did not lose her courage and devoted her struggles for him and he becamevery successful youngest businessman of the year. He got award from his father.At the end his father and whole family accepted him and in society these typeof persons also got respect that they can do many other works instead ofbegging and entertaining people. Change in our society:If we see in our country Allama Iqbal OpenUniversity also announced free education for these types of people from primarylevel to PhD. They also get right of casting vote. Now they can do respectablejobs like hair dressers etc.

            9.     Conclusion:At the end researcher concluded thattransgender people are also human beings. They have their own identity.Government should take some steps to facilitate them. Because if they have somephysical change but this serial proves that they also have good IQ level thatthey can compete other humans. They have feelings and they want to get chancesof progress in society.  10.  Recommendations:? The hijra need to be taken intoconsideration as a separate identification.

? The hijra need to be treated similarly as humans.? The separate identification should belegalized and implemented in public machinery. ? Media should play a practicaland balanced position in defensive the identities of hijra. ? The grass rootdegree businesses have to paintings hand in hand with spiritual students topromote identical rights for hijra. ? Authorities need to put into effect thetask quota for hijra.

? Public service messages ought to encompassto respect and bring hijra in mainstream economic marketplace of the country.     11.  References·       AssociatedPress (2016) ‘She her hers’: pronoun pins handed out at University of Kansas.NBC News, 28 December. Retrieved on 1 February 2017 from http://www.nbcnews.

com/feature/nbc-out/she-her-hers-pronoun-pins-handed-out-university-kansas-n700971.·       BOL: A review”. DAWN. 7 April 2011.Retrieved 21 December 2013·       Chaudhry, A. G., Khan, S. E.

& Ahmad, A. (2014). The Begging Hijras of Islamabad in the Age ofUrbanization: An Anthropological Perspective, Science International, vol.26:5,pp.2553-2555.·       Elhum Shakerifar (2011) Visual Representations of IranianTransgenders, Iranian Studies, 44:3, 327-339, DOI: 10.1080/00210862.2011.

556375·       (Jobe,Jessica N., “Transgender Representation in the Media” (2013). HonorsTheses. 132).·       Jami,H. (2005) “Condition and Status of Hijras (Transgender, Transvestites etc.

) inPakistan (Country Report)”, paper presented at the 1st InternationalConference: Gender and Sexualities, Bangkok, Thailand. Accessed on 15th Oct,2015.·       Kumar,Akanksha. “The Third gender and gender self identification in India:Areview.

” vol.3 (2014): 35-36.·       Languageand Gender: A Reader 495–510. Malden, MA and Oxford, UK: Blackwell.·       Reddy, Gayatri (15 May 2010).

 WithRespect to Sex: Negotiating Hijra Identity in South India)·       Sinnot.M. (2000). Culture, Health & Sexuality: An International Journal forResearch, Intervention and Care;2(4): 2000·       Winter,S. (2002). Transgender Asia.

Retrieved Oct 2013.http://web.hku.hk/ 

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