Impact of legal recognition on the lives of the third gender: A study in Khulna district of Bangladesh

The third gender, popularly known as 'hijra', is a gender non-conforming person residing in Bangladesh. The government of Bangladesh granted legal recognition (LR) in 2013 to acknowledge them as a third gender. Thus, using an exploratory qualitative inquiry, the study sought to understand how LR affected the lives of the third gender community in the Khulna district of Bangladesh. Thirteen participants were selected following snowball sampling, and data were collected using in-depth interviews and key informant interviews. In the domain of socio-cultural dynamics, we found that the LR had enhanced the social participation of the third gender community and given them a sense of identity. On the contrary, within the domain of economic lives, the LR has not been able to change their economic situation. Moreover, in the third domain, we observed an improved situation for the third gender population in their right to vote and political participation, but in accessing healthcare facilities, inheritance, and legal services, LR remained unsatisfactory. The study recommends promoting acceptance and reducing social stigma towards the third gender community through awareness campaigns, providing professional training programs to enable their financial independence, and enacting laws to protect their rights in Bangladesh.

Spectrum of external genital anomalies in disorders of Sex Development at Children Hospital & Institute of Child Health, Lahore, Pakistan

Objective:

To describe the mode of presentation and frequency of external genital anomalies in disorder of sex development (DSD)

Methods:

This cross-sectional study was conducted at Children Hospital & Institute of Child Health, Lahore from January to December, 2016 on Children with DSD above 10 years of age. A detailed history and physical examination were done. Positive findings were recorded on a predesigned proforma and analyzed by SPSS 21. Karyotyping on blood samples was done to determine their genetic sex.

Results:

Out of 83 DSD children, 67% (n=56) were assigned a female sex at birth of which 9% (n=5) had ambiguous genitalia. Male sex at birth was given to 33% (n=27) of which 96% (n=26) had genital ambiguity. Mode of presentation other than ambiguous genitalia were delayed puberty, amenorrhea, hirsuitism, gynaecomastia, cyclic hematuria etc. Clitoromegaly was the main finding in 62.5% (n=5) and micropenis in 45% (n=9). Karyotypic sex of 56 female sex of rearing was 46XX 80% (n=45), 45X0 13% (n=7), XXX 2% (n=1) and 46 XY in 5% (n=3). Karyotypic sex of 27 male sex of rearing was 46XY in 78% (n=21), 46XX in 15% (n=4) and 47XXY in 7% (n=2).

Conclusion:

Disorders of sex development presented with a wide spectrum of external genital anomalies ranging from clitoromegaly in females to micropenis and hypospadias in males. There was also an extreme diversity in mode of presentation of these cases including pubertal delay, amenorrhea in females and gender confusion disorders.

Direct Reproduction and Sexual Orientation and Gender Diversity in Thailand

Human same-sex sexual attraction is considered to be an evolutionary paradox. This paradox rests on same-sex attracted individuals having lowered direct reproduction, indicating reduced direct fitness of genes that influence same-sex attraction. Yet, relatively few empirical studies have examined the relation between same-sex sexual attraction and direct reproduction. The present study examined direct reproduction (i.e., number of children produced) in a diverse Thai sample (N = 1623) of heterosexual men and women, gay and bisexual men, and lesbian and bisexual women, as well as unique Thai gender categories: sao praphet song (i.e., feminine androphilic third-gender males), toms (i.e., masculine gynephilic third-gender females), and dees (i.e., feminine females who are sexually attracted to toms). In males, heterosexual men were more likely to have produced children than other groups, especially as they aged, and none of the gay men or sao praphet song reported having children. In females, there was some degree of reproduction in each of the groups considered. On average, heterosexual and bisexual women had similar numbers of children, whereas heterosexual women had significantly more children than lesbian women, toms, and dees. Number of children was significantly positively associated with age among heterosexual women, bisexual women, toms, and dees. With age, the discrepancies in average number of children produced between heterosexual women and each of lesbian women and toms became significantly more pronounced. Discussion focuses on how these findings, in conjunction with those of prior studies, inform our understanding of evolutionary selection pressures related to human same-sex sexuality.

The paradox of recognition: hijra, third gender and sexual rights in Bangladesh

Hijra, the iconic figure of South Asian gender and sexual difference, comprise a publicly institutionalised subculture of male-bodied feminine-identified people. Although they have existed as a culturally recognised third gender for a very long time, it is only recently that hijra have been legally recognised as a third gender in several South Asian countries. This paper focuses on the transformation of this long-running cultural category of third gender into a legal category of third gender in Bangladesh, showing that the process of legal recognition has necessitated a simultaneous mobilisation of a discourse of disability in the constitution of hijra as citizens worthy of rights. While the international community views the recognition of a third gender as a progressive socio-legal advance in the obtaining of sexual rights in a Muslim majority Bangladesh, locally, hijra are understood as a special group of people born with 'missing' or ambiguous genitals delinked from desire. Furthermore, what was previously a trope of disfigurement based on putative genital status has now been transformed into a discourse of disability, a corollary to which several interest groups, namely the civil society, the state, international community and hijra themselves, have all been party.