Transgender Sex Worker free essay sample

Culture of transgender as sex worker: a world inside a world Introduction: Gender is often confused with sex. Sex generally refers to anatomy and biology whereas gender refers to qualities and behaviours society expects from a female or a male. These roles are learned, change over time and vary enormously across and within cultures[1]. There are not too many people in the world who can say they’ve been both a mother  and a father. But Jennifer Finney Boylan, nee James Boylan, can (Beth Greenfield 2012)[2]. What this is called a matter of sex and gender which based on biological and social role division. However, one who wants to change their sex or role took step towards notion of transgender. Transgendered people are individuals of any age or sex whose appearance, personal characteristics, or behaviors differ from stereotypes about how men and women are â€Å"supposed† to be (Jamison Green)[3]. While people self-identify as transgender, the transgender identity umbrella includes sometimes-overlapping categories. These include  transsexual;  transvestite or cross dresser;  gender queer; androgyne; and  bigender[4]. In most of the part of the world we have not much statistical data which indicates accurate or estimated population of the transgender. However, an estimated 3. 5% of adults in the United States identify as lesbian, gay, or bisexual and an estimated 0. 3% of adults are transgender (Gary J. Gates, Williams April 2011)[5]. While, it is estimated that . 2 to . 4 percent of the world population can be transsexual or transgender. Since two to three decades researcher have been focusing on transgender lives with reference to the various aspects. Most of the places around the world transgender have not faced normal attitude from the society and they have less space with in their culture. They really face challenges to form their self-identity against that identity which they have since their birth and acquired in society on the basis of gender roles. Transgendered people bear the brunt of societys homophobia, even though many identify as heterosexual. Indeed, it could be said that homophobia is really transphobia, the sphere of the stereotype, the limp wrist, feminine male. Because of the social factors, many transgendered women turn to prostitution and other types of sex work to survive (Christine Beatty, 1994)[6]. Background: In our culture transgendered people face numerous obstacles to employment, housing, health care and schooling, because of societal prejudice against them. Doctors, operate on the brain, heart, or any other organ, and people do not blink an eye, but if one operates on the genitals people suddenly become very upset (Christine Beatty, 1994)[7]. Nizamani, whose US-based organization is actively engaged in promoting safer sex practices among homosexuals and male sex workers in Pakistan, they reported about 50,000 male prostitutes (Eliezer F. Wangulu ), 136,000 female sex workers (NCPA 2009) and estimated numbers of Hijras were reported 14  725 from mapping of 12 cities in Pakistan, 2007 ( F. Emmanuel et al ). In the Pakistan, men who engage in these activities may not think of themselves as homosexual or even MSM, and would choose to have sex with a woman in many other situations. Different behaviors and identities need to be taken into consideration when developing and implementing sexual and reproductive health for MSM (Eliezer F. Wangulu 2009) same was found for the khusras as most of MSM goes ‘home’ regularly, where they take on expected male gender roles as provider, son, husband and father. In addition to this sexual identity and life style of transgender make them vulnerable to violence and abuse from society, clients and police (M. Collumbien et al). Rational Transgender are one of the deprive group of the society which is neglected at the social sphere. They have faced situation of isolation stigma and hatred due to their identity crisis and role which push them to adopt sex work profession. Being in same profession of sex work among other transgender they form a community with the help of Hijras. Most of the researchers have studied transgender with reference to the HIV/ AIDS. However, very few of the researchers had focused their attention on the lives of transgender. So, this research study will be sharing cultural life of the transgender and about the world which they have created in already existing world. Research design This research study is based on the exploratory research design. The purpose behind the adaptation of descriptive research design was the belief that this type of research design will provide rich descriptive details about the culture of the transgender and other associated phenomena. In addition to this descriptive research design help us to answer what is happening? How is something happening? And why something happening? We know target group of this research and we are interested to capture this specific target group life in their community. So, descriptive research design will help us to bring their culture insight. Research Question: What is cultural life of the transgender and how they interact with each other being part of the transgender community? Operationalization of the concept: Under the direction of the research question following research object have developed to capture cultural life of the transgender. However, before documenting objective of the study we have to talk about the culture. Culture is broad term and has multiple definitions. Each discipline of the social science domain defined culture with their own point of reference. However, for the understanding research has documented E. W tylor definition of the culture: â€Å"Culture is that complex whole which includes knowledge, belief, art, morals, law, customs and other capabilities and habits acquired by man as a member of society†. However, this definition will provide limitation and strict boundaries for the data collection. So, researcher have operationalized culture definition with simple concept that Culture is a word for peoples way of life, meaning the way they do things. Objectives: 1. To find out the way they (transgender) are in their social life 2. To know the rituals, custom, norms perform by the transgender in their community 3. To know their lives as sex worker Methodology Target Population: This research study conducted with the transgender having various age group of 18 to 45 years. Duration For this research data was collected September to December 2004. Purpose behind data collection was to fulfillment M. Sc Anthropology degree requirement and writing of M. Sc these for award of degree. Locale: This research study was conducted in Karachi at Mari pur truck ada. In addition to this researcher also had visited adjacent resdiditinal area of the Machor colony and Agra taj to meet transgender who had been working as sex that time. Results: Demographic profile: Table mentioned below is sharing information about the age of the transgender. After conducting interviews with 30 respondents researcher reached at the stage of saturation of the data and later information started to overlap. So, for this researcher study sample size was 30. Majority of the transgender were belonging with age group of 19-24 years. They belong to different part of the Pakistan. However, majority of the respondents of this research study came from Punjab. Being their appearance and style they look like Khusras. However, most of them were transgender. Here by saying transgender mean that they have changes their gender identity and portraying themselves as female. While, by mean of biological division they were male. Along with these transgender other major group belongs to the Khusra community. By using word Khusra I mean those sexually neither they fall under the domain of male division nor among female group. I also find some of the male who have been working as sex worker and living among transgender but they have dual role. When they stay with transgender they have their feminine names, they adopt conversation style like females, perform and act all those activities which were usually perform by the transgender. However, other hand they have their families as well like wives, children and they use to visit them at back to their native area. Usually these types of sex work came to the truck ada as massager and not only provide services to their clients for massage but also serve them as sex worker. The distribution of people of a society in groups on the basis of this status is called stratification. This stratification may be on the basis of occupations, caste, and education source of income, prestige and political power. The people attain these sources and get into a class. In this way the whole society is divided into a few classes, generally high, middle, lower middle and lower. While with stratification with reference to this domain of research i. e transgender culture was found very interesting. Transgender as sex worker were categorized on the following patterns. 1. Kachay (Those who were less then 18 year of age or look younger like child known as Kachay) 2. Pakkay (Those who were above age of 18 years knwn as Pakkay) While some of the other groups exists among transgender. The divison of those groups are as under: a) Khusras (These were less in number but had prominent position among sex worker community. Most of the Gurrus among sex worker community were found Khusras) b) Pimp (These were also less in number and perform role as protection shield among sex worker. They work as agent and sex worker as well. Some time they also transport sex worker from one place to other place and taking their booking ) Kachay: These were less in number and mostly have not any other skills other then earn their livelihood through sex work profession. During field stay and data collection I came to know that most of the time these kind of transgender lives with one or two partner but not in big groups. The totally control by their elder partner and direction of elder partner influence her social and economic life. One of the reasons found behind their living with one partner was the notion of protection. They faced difficulty to respond their social surroundings with confidence. Among the transgender community and in their cultures who were living separately or with one to partner coded as that: Un ki pakki nhi howi abhi tak or one of my respondent shared that un ki abhi tak kachi hay It means that they are transgender and have profession of sex work but still today they have not started sex work profession openly. Usually they have not faced trouble from the police side as most of their clients were fixed and they did not capture client openly and elder partner also support them. Power Structure among Kachay: Kachay transgender were earned more income in compare to other transgender who were working as sex worker. They have higher demand among clients. However, to approach kachay (transgender-sex worker) were difficult in compare to access other transgender (sex worker). They had specific and regular clients, so their incomes were higher. On the other hand, as already have been shared, majority of the Kachay were living among their elder partner. This elder partner most often found working as pimp or sex worker. All the income earned by the Kachay goes to the elder partner. Pimp later gave pocket money to the kachay. In their set up some times a younger partner Kacha became popular among clients due to her beauty and smartness, than elder partner became extra caring and considers to weightage her choice. Furthermore, during research it was found as Kacha got popularity with in the transgender/ sex worker community, she demands more power and autonomy with reference to her mobility, development of friendship, extra share from the income, and started to attract clients through her. However, in all the snario elder partner exercise all the means and ways to control Kacha (sex worker) and tries to keep mostly maters in his hand. Packay (Sex worker having age more than 18 years) Division of these sex workers were based on age category. These transgender (sex worker) mostly earn their livelihood through sex trade. However, life history of some of sex worker indicated that in the past they earn their livelihood through other occupations as well. In their appearance, some of them Packay had dominant masculine characteristics with male identity. Other had dominant feminine characteristics in their personality. Most of the transgender in the profession of sex work had belonged to this category. They lived in shape of groups and one of them lead them and known as Gurru. For some of the cases group this type of transgender includes Khusras as well. Those groups who had Khusras among them known as more reputable and respected. In majority of the cases Gurru selected from the Khusra community. However, notion of Packa were not associated with the Khusras. This term specifically referred to the transgender those were working as sex worker and having age group more than eighteen years. They were difference from Kachay sex worker in many terms. In contrast to the Kachay sex worker, Packay were not hiding themselves. People living in their surroundings mostly known to them even they visit to the public places in search of client as well. This openness was also referred as demarcation line among kacha and packa transgender/ sex worker. As, one of the respondents shared that: jin ki pakki ho jati hay wo hei kholay aam public mian a ker appna dhanda kerty hain or yeh tab hei hoti hay jab tajrba hota hay. Power Structure among Packay: Already this was discussed that most of time packay live in groups and their group live control by the Gurru. They place where they live were known as Dera. Groups of packay based on different number but most of time these kinds of groups consist 3-6 transgender-sex worker and sometime Khusras as well. They live under defined rule and regulation of the Gurru. Gurru consider as head of the family and influence lives of the sex workers. Gurru aslo had some share from the income of the sex worker. He runs all affairs of the group life and even control visits of the guest as well. Mostly sex worker calls their clients or guest with permission of the Gurru. One of the sex workers Dilshad had given me time for the visit. However, later he refused because his Gurru had not allowed me to visit their Dera. He shared that: Gurru ji kehty hain kissi ko bahir say lanay ki zaroorat nhi hay. I further inquired about the reasons why guru refused. He shared that guru jo kehty hain theak kehty hain, guru tasali kay bagir kissi ko anay nhi detay. In their group life guru also responsible for the arrangement of the various rituals performed in their community. Those Gurru who had performed these rituals at alrge scale and invite maximum member of their community known as big guru and earn good reputation. Time of the rituals, participants, dress patterns and place always finalize by the guru. Unfortunately I have not attended any rituals of the transgender community as its need long time to earn their confidence and permission to attend their rituals. Even they were very not open to discuss place and time of the rituals which they called Jalsa. One of the respondents said: Hum ko ijazat nhi hoti kay appni community say abhir kay logo ko Jalsay ki jaga ka batain Yar making ritual. (marriage) One of the ritual perform among transgender is Yar making ritual. This ritual is similar to marriage ceremony. Most commonly marriage considers as union of two opposite sex people which socially legitimate sexual relation. However, among transgender community Yar making ritual is performe between people of two same sexes but different genders. Firstly I would like to discuss about concept of Yar as this was perceived among transgender sex worker community. One of the respondents had shared that: Yar wo hota hay jo zada tar appnay garriya (sex worker) kay sath rehy or us say sab say zada pyar keray. Other respondent shared Jo hum ko sab say zada pyar keray or hamari zaroorto ko pora keray wo Yar hota hay Initially yar appears in the life of sex worker as client. Ultimately relations of intimacy, affectation, closeness brings both of the parties (sex worker and client)close to each other. They started to look together most of the times. Sex worker community started to recognize as couple having close relation. In this regard one of the respondents had shared: Yar to wo hota hay jo har waqat sath ho or logo ko pata ho Yar also started to exercise his influence on the sex worker and became only and only client. Most of the time he prohibit sex worker by taking other clients. He solely bears expenditure of the sex worker. Than sex worker demands her yar to perform Yar making ritual front of her community. Some of the time yar became agrees to performe ritual and sometime denies. As, one of the respondents had shared: Yar to har koi bana chata hay magar yar banay ka Jalsa wo hei kerta hay jo sacha hota hay As already have discussed all the rituals performed among transgender sex worker were known as Jalsa and these Jalsas were controlled by Gurru. Generally meaning taken among the sex worker community was the gathering of people. Therefore, Yar making rituals also controlled by Gurru. However, most of the time Yar bears expenditure made on the Yar making rituals. Expenditure on the Jalsa was directly proportional to the love and closeness of the relation between sex worker and yar. If the yar loves more to the sex worker (commonly known as garria) than he will done maximum expenditure. One of the respondent had shared that jeetna zada yar pyar kerta ho ga woo otna zada khurcha keray ga Other respondents had shared that: Yeh yar ki zamadari hoti hay kay wo hamaray Gurru ki izat keray or un ko tohfa day Gurru invites sex worker community member. However, before calling he asked from Cheela (sex worker) about the number of guest and it based on the amount given for the Jalsa by Yar for lunch or dinner which known as valima. This advice to yar must present gifts to the Gurru and Garria at the occation of Yar making rituals. He also presents feminine cloths to the Yar for the occasion. Garria prepare like bride and use cosmetics for her preparation. If garria do not wears ladies dress than she must wear Dupata on her head. Among sex worker community all these kind of preparation have raised prestige of the sex worker and her guru. os din ka maza hei Koch or hota hay jeetna acha jalsa hota hay otna hei hum khoob tyari kertay hain. Rituals is completed after exchange of rings in the fingurs of Garria and Yar. After doing this all the present guest cheers, present gifts to garria and yar. After performing Yar making ritual, Garria treated as wife of Yar. While, in some cases Garria starts to love some specific client and even do not charge services amount from him. Unconditionally and without any ritual they started to live with him and bear all the expenditure of the yar. She only demands love, care, affectation from her Yar. She always remain prepare for any type of sacrifice for her yar. But on other hand she he also demands faithfulness of her yar. She has great hate and jealous when her yar made sexual relation with other sex worker or when her yar do not gives attentions to her. One of the cases reported that garrie tried to kill her yar because he was not paying attention on her. One of the respondents had shared: Agar yar tmara na ho to us ko kissi or ka bhe nhi hona chay. One of the respondents shared her case study: Main appnay yar kay sab kharchay bardasht kerta tha, main nay appnay dera per guru kay sath us kay rehnay ka bandobast kia hay. Os kay ly main khana banata tha, kapray dhota tha. Koch time kay bad os nay muj say Rs 100000 managay karobar kay ly jomain nay day diy. Bad main os nay or paisay mangay wo bhe main nay day diy. Eik dafa meray pass paisay nhi thay to os nay muj ko marna shoro ker dia. Main nay bardasht kia kyun kay wo hei sab Koch tha meray mery ly. Main nay os say keha kay muj say pyar kero muj ko maro mat. Lakin bad main pher os nay appnay dost kay sath mil ker muj ko mara jo muj ko bhot bora laga. Main nay badla lenay ka soch lia or os kay dost hei ko paisay day ker razi kia kay woo s ko maray. Pher asa hei howa os ko khoob mar pari jis say muj ko khushi howi. Bad main hum nay os ko appnay dera say nikal dia. Guru Making Ritual: Guru is most important person of sex worker community. In my locale I found that most of the guru is made on the basis of age, their experience as sex worker and their relation with other community member (sex worker community). All of the gurus in my locale were above 35 year of education and some of them had primary level educational background as well. Two of them also had other skills and initially they started work as skill labour and later they started work as sex worker. Two of them also had families in their native villages. I came to know initially they started work as male sex worker and later they shifted their identity as transgender. So, at this stage they had multifaceted manifestation of gender identity. One hand they were father, brother, and sone, while other hand they were transgender who were wearing ladies cloth, have had feminine name among transgender sex worker community and behave like female. However, apart from their identity we would discuss ritual performs for the making of Guru. Cheela (sex worker) is the person who gives identity to other sex worker as Guru through acceptance of her existence as experienced sex worker who can support her life. One of the respondents shared: Guru Hay to hum hain Other said: Guru to hamari ankhain hota hay Garru ki zindagi hei zamany dhekty howay guzarti hay jo wo janta hay main nhi janta For this purpose cheela organized a ceremony which known as Jalsa. In this ceremony Cheela and Guru calls all other community member and perform ritual. In this ritual Guru makes whole in the ear of the cheela. After performing this ritual a person who makes whole in the ear recognize as guru and a person to whom whole is made known as Cheela. Through this ritual Guru takes status as father/mother of the Cheela and Cheela like son/daughter. During this ritual guest and Cheela present gifts to the Guru and sometime Guru also present gifts to the Cheela as well. The value of the gift is determined by its price and preciousness. If gift presents to the Guru is valuable and expensive than it raises prestige of Guru and Cheela and consider symbol of strong relation, respect between each other. Jeetna jalsa acha ho ga otni hei humari izat ho gi Meray guru kay jalsay main to tufo ki barish ho gye thi Discussion.