Topic: Representation of Transgender in Media; “KHUDA

Topic: Representation of Transgender in Media; “KHUDA

Submitted to:                                     
Mam Msarrat Alvi

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Submitted by:                                     Tayyba

Roll no:                                               17221702-004

Class:                                                  M.Phil
(English linguistics) 
















Objective of research

Literature review

Research question

Research methodology

Data analysis











1.      Abstract

This study explores representation of transgender in Pakistani serial
“Khuda mera bhi hai”. Employing qualitative analysis techniques and dialogues
of 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 their
rights and cannot spend their lives as a human beings. As a whole transgender
community faces a lot of prejudice. This research explores that transgender are
human beings and they can spend their lives like normal human being and they
are also creature of God.

Transgender, Hijra, homosexual, media, prejudice



Media 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 for
transgender person like “Hijjra, Khusra and khwaja sara”. The word
“Hijra” could be a Hindi-Urdu
word, derived from linguistics Arabic
root “hijr” in it’s sense of “departure one’s tribe”. Hijra could be a distinctive style of role expression in Asian country.  The   precise
which means of hijra (khawaja sara) is pretty hard to express in English,
nonetheless, “the broadly used English translations of term “hijra”, that is of
Urdu in origin, can be defined as both ‘eunuch’ 
 or   ‘hermaphrodite’ (intersex) connoting as
impotence, indicating lack of ability to fulfill in male sexual position”.
Consequently, ‘eunuch’ denotes to an powerless male of whom genitals are
vaguely 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 also
include impotent men, infertile girls, hermaphrodites/intersex and eunuchs.
Khawaja sara are do known as Hijra, Kinnar, Jogta, Jogappa, Khusra, Mohar
Chanda, Manat and zanana and so on. By and large get dressed and stay akin to

More than 1,000,000 and half
transgender (khawajasaras/hijras) are living in Pakistan, pass thru vulnerability
because of not unusual un-recognition and seclusion from society, often
experience repulsion by way of their own family-contributors and subsequently
are pressured to sign up for their partners in interwoven hijra groups
(Chaudhry, et al., 2014).


3.      Objective
of research

Objective of this study is to develop
understanding of past and current representation of transgender in media. This
study will examine that which type of words people used to call transgender
people in present and past.



4.      Literature review

Place of Transgender in Pakistani society. In our
society, gender is extremely mentioned topic. Here transgender
person is simply to
entertain others. Our society laugh
 at of their voice,   physical look (body, hair, gestures etc.). Transgender community is
fighting waves of discrimination in their medical, legal work, and social lives
in false statement within their portrayal of transgender
character in the media. Terribly explained
and painful dearly-won method of transitions is
simplified into at some point in
surgery. 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 received
their 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 new
doctors United Nations agency will work for them as a result of some doctors don’t need to supply health
care to transgender community. Their fears are often reduced if
their characters can depict accurately. Friends,
family and society ought to support
them 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 illustration
Media plays important role in manipulating thinking whether or not it’s in style of print, social or
digital.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 media
by quires regarding the
identity, gender, and gender of
trans individuals.
Trans gender in Asian
nation has get a lot
of 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 community
faces a great deal of
prejudice 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 producer
Humayun 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 and
abuse that khwaja sara (hijra) perpetually endure once individuals laugh at of
the approach they give the impression of being or
dress while not knowing
them or however they
were 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 portrays
eloquently however they,
too, don’t seem to be far from the human emotions and
feelings and their world not a lot
of completely different from
the heterosexual community. Even
supposing they’re in
plain 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-episode
series so touches on
transgender abuse, girls abuse,
poverty, immorality of organized marriages,
and maltreatment.( Moorat
Aka Eunuch’s Wedding, IMDb, Aug 2004, retrieved June 2015 )
Bol (Urdu: ??? meaning Speak), could be a 2011 Urdu-language
social drama Pakistani film. It issues a
patriarch, Hakim, United Nations
agency could be
amisanthrope, a domestic offender,
a bigot, and a zealot United
Nations agency forces faith on
his 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. As
she 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 is
inappropriate. As Saifi grows older, she isn’t allowed to
go away the house. She finds her sister’s dresses compelling and
tries them on, revealing her individuality.
A neighbour contend by illustrious South Asian singer
Atif Aslam, United Nations agency is dotty with one among the sisters, gets
Saifi employment at an area wherever they paint trucks, with the blessing of Saifi’s
sisters and mother. Saifi dresses sort
of a boy; but, different boys sense her lack
of shallowness and
eventually dishonor her.
She is saved once another
transgender person contends by
Almas police officer (a
transgender actor), finds her and takes her home. Hakim overhears Saifi telling
her mother and Zainab what happened. once everyone is
asleep, Hakim locks the area and
suffocates his kid for
luring the boys for
the “shame” he would have
to be compelled to bear if the story got out. It received many positive reviews from
critics and went on to win the
most effective Hindi film award in IRDS Film awards 2011 by
Institute for analysis and
Documentation 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 at
morning times and largely within the evening until late night. Most of the hijra
were found knock at
the automobile windows inquiring for cash at traffic signals. it had been conjointly found that they sometimes operate in a very cluster of 3 to
four members. They scatter once the
traffic stops at the signal and
thoroughly choose the
potential cars and folks to
beg from. However currently there’s a good amendment that
media represent them as a person’s being
that they’re humans, they need some rights and that they will pay their            life        like different humans. 
       Islam        and      Transgender:
Some Muslim legal students have
judged that trans-sexuality ought
to be acceptable and, following a ruling issued by Ruholla
Khomeini within the Eighties, trans sexuality could be a legal and religiously
accepted 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 sex
with that they determine, instead of to believe that they’re sinners, if they’re living within the “wrong body.”( Elhum
Shakerifar (2011) Visual Representations of Iranian Trans genders, Iranian
Studies, 44:3, 327-339, DOI: 10.1080/00210862.2011.556375).

Islam give identical opportunities and rights
to all, at the same time as implementing certain regulations on folks who
disobey and disrupt the conjunctions demarcated in Holy Qur’an and in Hadiths
of Holy Prophet Muhammad Peace Be upon Him. In Islam, the gender/sex is
prevalent as female and male only. If a baby is born with sexual deformity is
called as Mukhanath or Khunsa (hermaphrodite) is socialized as either male or
girl depending on one’s distinguished physical trends. In some cases, sexual
deformity is not important sufficiently that it will become tough to allocate
any sex to toddler is then referred to as as Khunsa-e-Mushkil (intersexed),
however, necessity is there to allocate sex on studying urination machine and
sexual organs, when it comes to male and female.

5.      Research question:

type of language is used for Transgender characters in serial?

6.      Research methodology:

Method of research is qualitative and
analysis of language (used for transgender character by family and society) is
done 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 for
transgender character. Dialogues that are uttered by their family and society
to show their hate and grudges.  


8.      Data analysis:

      Overview of Drama:

The drama revolves round Mahagul (performed
via Ayesha Khan), a mom who offers birth to an intersex baby named Noor
(performed via Furqan Qureshi), and the resulting challenges she faces in her
circle of relatives and society – where attractiveness of the third gender
stays a taboo. Noor’s father, Zain (performed by using Syed Jibran) refuses to
accept the baby and separates from his mom.


Mahagul is a conscientious, strong female who
envisions equal opportunities and honest remedy for her infant like every other
regular being. She gives him a privileged upbringing and education even as
difficult societal norms.She is joined in her task with the aid of Noor’s
instruct Mikaeel (played by using Alyy Khan), who will become his caretaker and
treats him like his own son. Mikaeel also develops feelings for Mahagul.


used for transgender (baby) by different family members:

§  “Hijra” paida kya ha tm ny Mahgul.

§  Na beta kiya ha tm ny na beti, Hijra paida
kya ha tm ny.

§  Yeh hum se belong nahi krta. Hm hr roz
maraien 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 k
sath 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 udr
chor do esy.

  Episode 10:

§  Hijry kisi k cousins nahi hoty.

Episode 13:

§  Khail sako g kya, bhag sako g kya


In above lines there are some dialogues that
are for transgender character. In this serial character Noor is presented as
transgender 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 will
see that everyone looks transgender person with hated eyes. Nobody wants to
accept them as a human being. Because in society there is bad impression of
these type of people. People think that these type are just for entertainment
and for begging on the roads.  Even
husband and wife separated due to transgender baby. But her mother get
inspiration and she wanted to take step for his better growth and for bright
future. She faced a lot of problems. Even she was in difficulty to take
decision about name then she decided to call him by neutral name “Noor”. In
past mostly transgender persons have name like female names like “Bubly, Taro,
chanda”. There is no school in which these type of children can get admission
because in admission forms there are just two boxes for gender one is for male
and other is for female. Everybody says to her mother that you are brave lady
you accepted him but society will not accept him. He also faces many problems
and get insulted many times some time due to his speaking style and sometime
his walking style. When he decided to start his project related to sheltered
homes and schools for special (transgender) children. Nobody wants to invest
his money in this type of business due to getting insult by society. But his
mother did not lose her courage and devoted her struggles for him and he became
very 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 type
of persons also got respect that they can do many other works instead of
begging and entertaining people.

Change in our society:

If we see in our country Allama Iqbal Open
University also announced free education for these types of people from primary
level to PhD. They also get right of casting vote. Now they can do respectable
jobs like hair dressers etc.



At the end researcher concluded that
transgender people are also human beings. They have their own identity.
Government should take some steps to facilitate them. Because if they have some
physical change but this serial proves that they also have good IQ level that
they can compete other humans. They have feelings and they want to get chances
of progress in society.



10.  Recommendations:

? The hijra need to be taken into
consideration as a separate identification.

? The hijra need to be treated similarly as humans.

? The separate identification should be
legalized and implemented in public machinery. ? Media should play a practical
and balanced position in defensive the identities of hijra. ? The grass root
degree businesses have to paintings hand in hand with spiritual students to
promote identical rights for hijra.

? Authorities need to put into effect the
task quota for hijra.

? Public service messages ought to encompass
to respect and bring hijra in mainstream economic marketplace of the country.






11.  References

Press (2016) ‘She her hers’: pronoun pins handed out at University of Kansas.
NBC News, 28 December. Retrieved on 1 February 2017 from http://www.

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 of
Urbanization: An Anthropological Perspective, Science International, vol.26:5,

Elhum Shakerifar (2011) Visual Representations of Iranian
Transgenders, Iranian Studies, 44:3, 327-339, DOI: 10.1080/00210862.2011.556375

Jessica N., “Transgender Representation in the Media” (2013). Honors
Theses. 132).

H. (2005) “Condition and Status of Hijras (Transgender, Transvestites etc.) in
Pakistan (Country Report)”, paper presented at the 1st International
Conference: Gender and Sexualities, Bangkok, Thailand.
Accessed on 15th Oct,

Akanksha. “The Third gender and gender self identification in India:A
review.” vol.3 (2014): 35-36.

and Gender: A Reader 495–510. Malden, MA and Oxford, UK: Blackwell.

Reddy, Gayatri (15 May 2010). With
Respect to Sex: Negotiating Hijra Identity in South India)

M. (2000). Culture, Health & Sexuality: An International Journal for
Research, Intervention and Care;2(4): 2000

S. (2002). Transgender Asia. Retrieved Oct 2013.



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