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"A red rose"
A huge statue of Christ being transported by helicopter. The city of Rome spreads out below. Marcello, a freelance journalist, is also riding in a helicopter and reporting on the transportation. After the interview, he goes to a nightclub and reunites with his rich daughter, Maddalena. Maddalena was playful and she was constantly looking for some stimulation. When they go outside, they drive the prostitute home in Maddalena's Cadillac and make love on the bed in the room. Later, Marcello comes home to find his girlfriend, Emma, dead from a drug overdose. She takes her to the hospital and Marcello says, "I love you," but he also secretly calls Maddalena.・・・・・・・
The Beauty Of La Dolce Vita
www.youtube.com/watch?v=ILukjtydCYw
.Wandering New York
New York first of its kind as a themed New York Community. The amenities are fully MyStory Compatible, interactive, and entertaining. This community was created to be an active and flourishing area with roleplaying opportunities.
maps.secondlife.com/secondlife/KaidenTray%20Landscapes/19...
Elly
Ecru Couture - Nagini Style 5 (Maitreya Petite)
N-core KATE Lace
MOoH! Marilyn Neck piece
Stealthic - Rewind
Miumiu. Nails and rings 30 Swatches #015
e.marie // Teresa Earrings
Veechi - Flirty Shadow Light [Evo X]
Luca
[Deadwool] The Tux - Jacket - Gianni - black
[Deadwool] The Tux - Shirt add-on - Gianni
[Deadwool] The Tux - Trousers - Gianni - black
WINGS-ER0225-HAIR
[Deadwool] Blue moon - platinum/cream - 41 mm - mat. ON
[Deadwool] Oxford shoes - Gianni - black
Pose
Secret Poses - Accept This Rose
[777-lite] Horizon - Black & White v1.2
en.wikipedia.org/wiki/Hijra_(South_Asia)
Hijra (for translations, see [n 1]) is a term used in South Asia – particularly in India and Pakistan – to refer to trans women (male-to-female transgender individuals).[1][2] In different areas of Pakistan and India, transgender people are also known as Aravani, Aruvani or Jagappa.[3]
In Pakistan and Bangladesh, the hijras are officially recognized as third gender by the government,[4][5] being neither completely male nor female. In India also, transgender people have been given the status of third gender and are protected as per the law despite the social ostracism. The term more commonly advocated by social workers and transgender community members themselves is khwaja sira (Urdu: خواجہ سرا) and can identify the individual as a transsexual person, transgender person (khusras), cross-dresser (zenanas) or eunuch (narnbans).[6][7]
Hijras have a recorded history in the Indian subcontinent from antiquity onwards as suggested by the Kama Sutra period. This history features a number of well-known roles within subcontinental cultures, part gender-liminal, part spiritual and part survival.
In South Asia, many hijras live in well-defined and organised all-hijra communities, led by a guru.[8][9] These communities have sustained themselves over generations by "adopting" boys who are in abject poverty, rejected by, or flee, their family of origin.[10] Many work as sex workers for survival.[11]
The word "hijra" is an Urdu word derived from the Semitic Arabic root hjr in its sense of "leaving one's tribe,"[12] and has been borrowed into Hindi. The Indian usage has traditionally been translated into English as "eunuch" or "hermaphrodite," where "the irregularity of the male genitalia is central to the definition."[13] However, in general hijras are born with typically male physiology, only a few having been born with intersex variations.[14] Some Hijras undergo an initiation rite into the hijra community called nirwaan, which refers to the removal of the penis, scrotum and testicles.[11]
Since the late 20th century, some hijra activists and Western non-government organizations (NGOs) have lobbied for official recognition of the hijra as a kind of "third sex" or "third gender," as neither man nor woman.[15] Hijras have successfully gained this recognition in Bangladesh and are eligible for priority in education.[16] In India, the Supreme Court in April 2014 recognised hijra and transgender people as a 'third gender' in law.[17][18][19]
Nepal, Pakistan, India, and Bangladesh have all legally recognized the existence of a third gender, including on passports and other official documents.
Terminology
The Urdu and Hindi word hijra may alternately be romanized as hijira, hijda, hijada, hijara, hijrah and is pronounced [ˈɦɪdʒɽaː]. This term is generally considered derogatory in Urdu and the word Khwaja Sara is used instead. Another such term is khasuaa (खसुआ) or khusaraa (खुसरा). In Bengali hijra is called হিজড়া, hijra, hijla, hijre, hizra, or hizre.
A number of terms across the culturally and linguistically diverse Indian subcontinent represent similar sex or gender categories. While these are rough synonyms, they may be better understood as separate identities due to regional cultural differences. In Odia, a hijra is referred to as hinjida, hinjda or napunsaka, in Telugu, as napunsakudu (నపుంసకుడు), kojja (కొజ్జ) or maada (మాడ), in Tamil Nadu, Thiru nangai (mister woman), Ali, aravanni, aravani, or aruvani, in Punjabi, khusra and jankha, in Sindhi khadra, in Gujarati, pavaiyaa (પાવૈયા).
In North India, the goddess Bahuchara Mata is worshipped by Pavaiyaa (પાવૈયા). In South India, the goddess Renuka is believed to have the power to change one's sex. Male devotees in female clothing are known as Jogappa. They perform similar roles to hijra, such as dancing and singing at birth ceremonies and weddings.[21]
The word kothi (or koti) is common across India, similar to the Kathoey of Thailand, although kothis are often distinguished from hijras. Kothis are regarded as feminine men or boys who take a feminine role in sex with men, but do not live in the kind of intentional communities that hijras usually live in. Additionally, not all kothis have undergone initiation rites or the body modification steps to become a hijra.[22] Local equivalents include durani (Kolkata), menaka (Cochin),[23] meti (Nepal), and zenana (Pakistan).
Hijra used to be translated in English as "eunuch" or "hermaphrodite,"[13] although LGBT historians or human rights activists have sought to include them as being transgender.[24] In a series of meetings convened between October 2013 and Jan 2014 by the transgender experts committee of India's Ministry of Social Justice and Empowerment, hijra and other trans activists asked that the term "eunuch" be discontinued from usage in government documents, as it is not a term with which the communities identify.
Gender and sexuality
These identities have no exact match in the modern Western taxonomy of gender and sexual orientation,[24] and challenge Western ideas of sex and gender.[11]
In India, some Hijras do not define themselves by specific sexual orientation, but rather by renouncing sexuality altogether. Sexual energy is transformed into sacred powers. However, these notions can come in conflict with the practical, which is that hijras are often employed as prostitutes.[25] Furthermore, in India a feminine male who takes a "receptive" role in sex with a man will often identify as a kothi (or the local equivalent term). While kothis are usually distinguished from hijras as a separate gender identity, they often dress as women and act in a feminine manner in public spaces, even using feminine language to refer to themselves and each other. The usual partners of hijras and kothis are men who consider themselves heterosexual as they are the ones who penetrate.[26] These male partners are often married, and any relationships or sex with "kothis" or hijras are usually kept secret from the community at large. Some hijras may form relationships with men and even marry,[27] although their marriage is not usually recognized by law or religion. Hijras and kothis often have a name for these masculine sexual or romantic partners; for example, panthi in Bangladesh, giriya in Delhi or sridhar in Cochin.[23]
Social status and economic circumstances
Most hijras live at the margins of society with very low status; the very word "hijra" is sometimes used in a derogatory manner. The Indian lawyer and author Rajesh Talwar has written a book highlighting the human rights abuses suffered by the community titled 'The Third Sex and Human Rights.'[28] Few employment opportunities are available to hijras. Many get their income from extortion (forced payment by disrupting work/life using demonstrations and interference), performing at ceremonies (toli), begging (dheengna), or sex work ('raarha')—an occupation of eunuchs also recorded in premodern times. Violence against hijras, especially hijra sex workers, is often brutal, and occurs in public spaces, police stations, prisons, and their homes.[29] As with transgender people in most of the world, they face extreme discrimination in health, housing, education, employment, immigration, law, and any bureaucracy that is unable to place them into male or female gender categories.[30]
In 2008, HIV prevalence was 27.6% amongst hijra sex workers in Larkana.[6] The general prevalence of HIV among the adult Pakistani population is estimated at 0.1%.[31]
In October 2013, Pakistani Christians and Muslims (Shia and Sunni) put pressure on the landlords of Imamia Colony to evict any transgender residents. "Generally in Pakistan, Khwaja Sira are not under threat. But they are in Khyber Pakhtunkhwa Province because of a 'new Islam' under way", I.A. Rehman, the director of the Human Rights Commission of Pakistan.[32]
In a study of Bangladeshi hijras, participants reported not being allowed to seek healthcare at the private chambers of doctors, and experiencing abuse if they go to government hospitals.[33]
Beginning in 2006, hijras were engaged to accompany Patna city revenue officials to collect unpaid taxes, receiving a 4-percent commission.[34]
Since India's Supreme Court re-criminalized homosexual sex on 13 December 2013, there has been a sharp increase in the physical, psychological and sexual violence against the transgender community by the Indian Police Service, nor are they investigating even when sexual assault against them is reported.[35]
On 15 April 2014, in National Legal Services Authority v. Union of India, the Supreme Court of India ruled that transgender people should be treated as a third category of gender or as a socially and economically "backward" class entitled to proportional access and representation in education and jobs.[36]
Language
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The hijra community due to its peculiar place in sub-continental society which entailed marginalisation yet royal privileges developed a secret language known as Hijra Farsi. The language has a sentence structure loosely based on Urdu and a unique vocabulary of at least a thousand words. Beyond the Urdu-Hindi speaking areas of subcontinent the vocabulary is still used by the hijra community within their own native languages.
In South Asian politics
In 2013, transgender people in Pakistan were given their first opportunity to stand for election.[37] Sanam Fakir, a 32-year-old hijra, ran as an independent candidate for Sukkur, Pakistan's general election in May.[38]
The governments of both India (1994)[39] and Pakistan (2009)[40] have recognized hijras as a "third sex", thus granting them the basic civil rights of every citizen. In India, hijras now have the option to identify as a eunuch ("E") on passports and on certain government documents. They are not, however, fully accommodated; in order to vote, for example, citizens must identify as either male or female. There is also further discrimination from the government. In the 2009 general election, India's election committee denied three hijras candidature unless they identified themselves as either male or female.
In April 2014, Justice KS Radhakrishnan declared transgender to be the third gender in Indian law, in a case brought by the National Legal Services Authority (Nalsa) against Union of India and others.[17][18][19] The ruling said:[41]
Seldom, our society realises or cares to realise the trauma, agony and pain which the members of Transgender community undergo, nor appreciates the innate feelings of the members of the Transgender community, especially of those whose mind and body disown their biological sex. Our society often ridicules and abuses the Transgender community and in public places like railway stations, bus stands, schools, workplaces, malls, theatres, hospitals, they are sidelined and treated as untouchables, forgetting the fact that the moral failure lies in the society's unwillingness to contain or embrace different gender identities and expressions, a mindset which we have to change.
Justice Radhakrishnan said that transgender people should be treated consistently with other minorities under the law, enabling them to access jobs, healthcare and education.[42] He framed the issue as one of human rights, saying that, "These TGs, even though insignificant in numbers, are still human beings and therefore they have every right to enjoy their human rights", concluding by declaring that:[41]
Hijras, Eunuchs, apart from binary gender, be treated as "third gender" for the purpose of safeguarding their rights under Part III of our Constitution and the laws made by the Parliament and the State Legislature.
Transgender persons' right to decide their self-identified gender is also upheld and the Centre and State Governments are directed to grant legal recognition of their gender identity such as male, female or as third gender.
A bill supported by all political parties was tabled in Indian parliament to ensure transgender people get benefits akin reserved communities like SC/STs and is taking steps to see that they get enrollment in schools and jobs in government besides protection from sexual harassment.[43]
History
The ancient Kama Sutra mentions the performance of fellatio by feminine people of a third sex (tritiya prakriti).[44] This passage has been variously interpreted as referring to men who desired other men, so-called eunuchs ("those disguised as males, and those that are disguised as females"[45]), male and female trans people ("the male takes on the appearance of a female and the female takes on the appearance of the male"),[46] or two kinds of biological males, one dressed as a woman, the other as a man.[47]
During the era of the British Raj, authorities attempted to eradicate hijras, whom they saw as "a breach of public decency."[48] Anti-hijra laws were repealed; but a law outlawing castration, a central part of the hijra community, was left intact, though rarely enforced. Also during British rule in India they were placed under the Criminal Tribes Act 1871 and labelled a "criminal tribe," hence subjected to compulsory registration, strict monitoring and stigmatized for a long time; after independence however they were denotified in 1952, though the centuries-old stigma continues.[49]
In religion
The Indian transgender hijras or Aravanis ritually marry the Hindu god Aravan and then mourn his ritual death (seen) in an 18-day festival in Koovagam, India.
Many practice a form of syncretism that draws on multiple religions; seeing themselves to be neither men nor women, hijras practice rituals for both men and women.
Hijras belong to a special caste. They are usually devotees of the mother goddess Bahuchara Mata, Lord Shiva, or both.
Hijras and Bahuchara Mata
Bahuchara Mata is a Hindu goddess with two unrelated stories both associated with transgender behavior. One story is that she appeared in the avatar of a princess who castrated her husband because he would run in the woods and act like a woman rather than have sex with her. Another story is that a man tried to rape her, so she cursed him with impotence. When the man begged her forgiveness to have the curse removed, she relented only after he agreed to run in the woods and act like a woman. The primary temple to this goddess is located in Gujarat[50] and it is a place of pilgrimage for hijras, who see Bahucahara Mata as a patroness.
Hijras and Lord Shiva
One of the forms of Lord Shiva is a merging with Parvati where together they are Ardhanari, a god that is half Shiva and Half Parvati. Ardhanari has special significance as a patron of hijras, who identify with the gender ambiguity.[50]
Hijras in the Ramayana
In some versions of the Ramayana,[51] when Rama leaves Ayodhya for his 14-year exile, a crowd of his subjects follow him into the forest because of their devotion to him. Soon Rama notices this, and gathers them to tell them not to mourn, and that all the "men and women" of his kingdom should return to their places in Ayodhya. Rama then leaves and has adventures for 14 years. When he returns to Ayodhya, he finds that the hijras, being neither men nor women, have not moved from the place where he gave his speech. Impressed with their devotion, Rama grants hijras the boon to confer blessings on people during auspicious inaugural occasions like childbirth and weddings. This boon is the origin of badhai in which hijras sing, dance, and give blessings.[
Hijras in the Mahabharata
Mahabharata includes an episode in which Arjun, a hero of the epic, is sent into an exile. There he assumes an identity of a eunuch-transvestite and performs rituals during weddings and childbirths that are now performed by hijras.[53]
In the Mahabharata, before the Kurukshetra War, Iravan offers his lifeblood to goddess Kali to ensure the victory of the Pandavas, and Kali agrees to grant him power. On the night before the battle, Iravan expresses a desire to get married before he dies. No woman was willing to marry a man doomed to die in a few hours, so Arjuna as Brihinala marries him. In South India, hijras claim Iravan as their progenitor and call themselves "aravanis."[52]
"Sangam literature use ' word 'Pedi' to refer to people born with Intersex condition, it also refers to antharlinga hijras and various Hijra, The Aravan cult in Koovagam village of Tamil Nadu is a folk tradition of the transwomen, where the members enact the legend during an annual three-day festival. "This is completely different from the sakibeki cult of West Bengal, where transwomen don't have to undergo sex change surgery or shave off their facial hair. They dress as women still retaining their masculine features and sing in praise of Lord Krishna,". "Whereas, since the Tamil society is more conservative and hetero-normative, transwomen completely change themselves as women. In the ancient times, even religion has its own way of accepting these fringe communities." The Bachura Devi worship in Gujarat and Jogappa cult of Karanataka are the other examples.the kinds of dialects and languages spoken by these community in different parts of the country and the socio-cultural impact on the lingo. 'Hijra Farsi' is the transgender dialect, a mix of Urdu, Hindi and Persian spoken in the northern belt of India, Pakistan and Afghanistan and 'Kothi Baashai' is spoken by the transgender community in Karnataka, Andhra, Orissa and parts of Tamil Nadu. "They even have sign languages and typical mannerisms to communicate. The peculiar clap is one such"
—Gopi Shankar Madurai, National Queer Conference 2013[54][55]
Each year in Tamil Nadu, during April and May, hijras celebrate an eighteen-day religious festival. The aravani temple is located in the village Koovagam in the Ulundurpet taluk in Villupuram district, and is devoted to the deity Koothandavar, who is identified with Aravan. During the festival, the aravanis reenact a story of the wedding of Lord Krishna and Lord Aravan, followed by Aravan's subsequent sacrifice. They then mourn Aravan's death through ritualistic dances and by breaking their bangles. An annual beauty pageant is also held, as well as various health and HIV or AIDS seminars. Hijras from all over the country travel to this festival. A personal experience of the hijras in this festival is shown in the BBC Three documentary India's Ladyboys and also in the National Geographic Channel television series Taboo.
Hijras in Islam
There is evidence that Indian hijras identifying as Muslim also incorporate aspects of Hinduism. Still, despite this syncretism, Reddy (2005) notes that a hijra does not practice Islam differently from other Muslims and argues that their syncretism does not make them any less Muslim. Reddy (2003) also documents an example of how this syncretism manifests: in Hyderabad, India a group of Muslim converts were circumcised, something seen as the quintessential marker of male Muslim identity.[clarification needed]
In films and literature
Bangladesh
The film Common Gender (2012) relates the story of the Bangladesh hijra and their struggle for survival.
India
Hijras have been portrayed on screen in Indian cinema since its inception, historically as comic relief. A notable turning point occurred in 1974 when real hijras appeared during a song-and-dance sequence in Kunwaara Baap ("The Unmarried Father"). There are also hijras in the Hindi movie Amar Akbar Anthony (1977) who accompany one of the heroes, Akbar (Rishi Kapoor), in a song entitled "Tayyab Ali Pyar Ka Dushman" ("Tayyab Ali, the Enemy of Love"). One of the first sympathetic hijra portrayals was in Mani Ratnam's Bombay (1995). 1997's Tamanna[56] starred male actor Paresh Rawal in a central role as "Tiku", a hijra who raises a young orphan. Pooja Bhatt produced and also starred in the movie, with her father Mahesh Bhatt co-writing and directing. Deepa Mehta's Water features the hijra character "Gulabi" (played by Raghubir Yadav), who has taken to introducing the downtrodden, outcast widows of Varanasi to prostitution. Not surprisingly, perhaps, the film generated much controversy. There is a brief appearance of hijras in the 2004 Gurinder Chadha film Bride & Prejudice, singing to a bride-to-be in the marketplace. There's also a loose reference, in the guise of "Rocky" ("Rokini") in Deepha Mehta's Bollywood/Hollywood.
The 1997 Hindi film Darmiyaan: In Between directed & co-written by Kalpana Lajmi is based on the subject of Hijra, wherein a fictitious story of an actress bearing a son that turns out to be neuter.
In the 2000 Tamil film Appu directed by Vasanth, a remake of the Hindi film Sadak, the antagonist is a brothel-owning hijra played by Prakash Raj. (In Sadak, the brothel-owning character was played by Sadashiv Amrapurkar under the name "Maharani".)
In 2005, a fiction feature film titled Shabnam Mausi was made on the life of a eunuch politician Shabnam Mausi. It was directed by Yogesh Bharadwaj and the title role played by Ashutosh Rana.
Jogwa, a 2009 Marathi film, depicts the story of a man forced to be hijra under certain circumstances. The movie has received several accolades.[57]
In Soorma Bhopali, Jagdeep encounters a troupe of hijra on his arrival in Bombay. The leader of this pack is also played by Jagdeep himself.
In Anil Kapoor's Nayak, Johnny Lever, who plays the role of the hero's assistant, gets beaten up by hijras, when he is caught calling them "hijra" (he is in habit of calling almost everyone who bothers him by this pejorative and no one cares much, except this once ironically, as the addressees are literally what he is calling them.)
One of the main characters in Khushwant Singh's novel Delhi, Bhagmati is a hijra. She makes a living as a semi-prostitute and is wanted in the diplomatic circles of the city.
Vijay TV's Ippadikku Rose, a Tamil show conducted by postgraduate educated transgender woman Rose is a very successfully running program that discusses various issues faced by youth in Tamil Nadu, where she also gives her own experiences.
In addition to numerous other themes, the 2008 movie Welcome to Sajjanpur by Shyam Benegal explores the role of hijras in Indian society.
In the Malayalam movie Ardhanaari, released on 23 November 2012, director Santhosh Sowparnika tries to depict the life of a transgender person. Manoj K Jayan, Thilakan, Sukumari and Maniyanpilla Raju perform leading roles.
In August, 2015, a music video featuring 7 hijras dressed in outfits or uniforms of various professions and singing the National Anthem of India created by a YouTube channel Yathartha Pictures went viral for being the first National Anthem video sung by hijras in India.[58][59] The hijras featured in the video were brought together by the Humsafar Trust, a Mumbai-based NGO which promotes LGBT rights.[60][61]
Tamil
Vaadamalli by novelist Su.Samuthiram is the first Tamil novel about Aravaani community in Tamil Nadu, published in 1994. Later transgender activist A. Revathi became first Hijra to write about transgender issues and gender politics in Tamil, her works have been translated in more than 8 languages and acting as a primary resources on Gender Studies in Asia. Her book is part of research project for more than 100 universities. She is the author of Unarvum Uruvamum (Feelings of the Entire Body); is the first of its kind in English from a member of the hijra community.[62][63][64] She also acted,directed several stage plays on Gender and Sexuality issues in Tamil and Kannada."The Truth about Me: A Hijra Life Story" by Transgender A.Revathi[65] is part of the syllabus for Final Year students of The American College in Madurai. Later Naan Saravanan Alla" (2007) and Vidya's "I am Vidya" (2008) became first transwoman autobiography.[66][67]
Pakistan
The 1992 film Immaculate Conception[68] by Jamil Dehlavi is based upon the culture-clash between a western Jewish couple seeking fertility at a Karachi shrine known to be blessed by a Sufi fakir called 'Gulab Shah' and the group of Pakistani eunuchs who guard it.
Murad (which means desire; the English title was Eunuch's Motherhood), was an award winning biographical Telefilm drama made by Evergreen Media Europe for Pakistan's television channel Indus TV that aired in 2003. The cast had the country's top male television actors playing "hijras": Sohail Asghar, Nabeel, Qazi Wajid, Kamran Jilani. It was directed by Kamran Qureshi, written by Zafar Mairaj and produced by Iram Qureshi. It won both Best TeleFilm and Best Director awards at 2003 Indus Telefilm Festival.[69][70] The story revolves around "Saima", a trans woman, who adopts a helpless child "Murad" and her relationship with him against the backdrop of her struggling throughout her life and her "desire" for her son. She has sent him away to live at a hostel so she can earn a living as a dancer, after her son gets cross with her, due to teasing (verbal and sexual) they face while dancing. This was the first time that influential male actors came out to support "hijra" rights during interviews; noting that in Pakistani English at that time eunuch was the term to describe a transgender person, and "khwaja sara" (also khwaja sira) had not yet replaced what is now considered a derogatory term due to decades of heckling and name calling, "hijra".[71][72]
In 2004, Kamran Qureshi directed a trans drama, Moorat ("effigy," however, the English title was Eunuch's Wedding. It was produced by famous actor and producer Humayun Saeed and Abdullah Kadwani with more than a dozen star-studded cast members for a 33-episode series.[73][74] It was nominated for Best Drama Serial, Abid Ali for Best Actor, and Maria Wasti for Best Actress at the Lux Style Awards 2005.[69][75] The show was credited for making people understand the pain and abuse that khwaja sara (hijra) constantly endure when people make fun of the way they look or dress without knowing them or how they were naturally born this way. The story involves a young lady who is arranged to marry. It turns out her husband is transgender. The story unfolds trans community and their deprived and isolated world. It portrays eloquently how they, too, are not far away from the human emotions and feelings and their world not much different from the heterosexual community. Even though they are in plain sight, they are tthey are taboo subjects and are not taken seriously. This makes them suffer endlessly in silence wrapped in slurs. The 33-episode series therefore touches on transgender abuse, women abuse, poverty, immorality of arranged marriages, and child abuse.[76]
Bol (Urdu: بول meaning Speak), is a 2011 Urdu-language social drama Pakistani film. It concerns a patriarch, Hakim, who is a misogynist, a domestic abuser, a bigot, and a zealot who forces religion on his family. They face financial difficulties due to Hakim wanting a son. He rejects his transgender daughter, Saifi, as he wanted an heir and she identifies as a girl. Saifi is deeply loved by the rest of her family. As she grows up, men want to take advantage of her and she does not understand at first. However, her oldest sister intervenes and teaches Saifi about what kind of touching is inappropriate. As Saifi grows older, she is not allowed to leave the house. She finds her sister's dresses compelling and tries them on, revealing her gender identity. A neighbour played by famous South Asian singer Atif Aslam, who is in love with one of the sisters, gets Saifi a job at a place where they paint trucks, with the blessing of Saifi's sisters and mother. Saifi dresses like a boy; however, other boys sense her lack of self-esteem and eventually gang-rape her. She is saved when another transgender person, played by Almas Bobby (a transgender actor), finds her and takes her home. Hakim overhears Saifi telling her mother and Zainab what happened. When everybody is asleep, Hakim locks the room and suffocates his child for luring the men for the "shame" he would have to bear if the story got out.[77] It received several positive reviews from critics and went on to win the Best Hindi film award in IRDS Film awards 2011 by Institute for Research and Documentation in Social Sciences (IRDS).[78]
Outside South Asia
The novel Bombay Ice by Leslie Forbes features an important subplot involving the main character's investigation of the deaths of several hijra sex-workers.
The novel City of Djinns by William Dalrymple also features a chapter on hijras.
The novel A Son of the Circus by John Irving features a plot-line involving hijras.
In the graphic novel Habibi by Craig Thompson, the protagonist, Zam, is adopted by a group of hijras.
In the 2009 Brazilian soap opera Caminho das Índias (Portuguese: "The way to India"), hijras are shown in some occasions, especially at weddings and other ceremonies where they are paid for their blessing.
In the TV comedy Outsourced (2011), a hijra is hired by Charlie as a stripper for Rajiv's "bachelor party", much to Rajiv's utter horror.
A short film, under the direction of Jim Roberts, is being made by Rock Star Productions in which the protagonist is portrayed as a hijra. This film is set to be released on 1 May.[year needed][citation needed]
Kamran Ahmed Mirza is a popular gender performance artist in Oregon, United States.
Documentaries
Jareena, Portrait of a Hijda (1990)
Ladyboys (1992)
Bombay Eunuch (2001)
The Hijras: India's Third Gender (2001)
India's Ladyboys (2003)
Between the Lines: India's Third Gender (2005)
Middle Sexes (HBO documentary includes segment on modern Hijda) (2005)
Shabnam Mausi (2005)
The Hijras of India (BBC radio documentary)
Kiss the Moon (2009)
Call me Salma (2009)
Mohammed to Maya also titled Rites of Passage (2012)
So.
One year on Flickr today... And what to show for it? And will anyone actually read what I write anyway? And do I care? (I don't know if I do or not.)
I uploaded a big bunch of shots to Flickr originally as another space online to show my work, believing that by prostituting my work and my name across photography cyberspace it would slowly but surely help to spread what I do around and maybe help me get more work, or at least be recognised more. Flickr was a small part of a grander plan...
And then I started to fall flat out of love with taking photos, particularly those for people and models who wished for nothing more than to create as much pain and stress as possible. Fashion and portraits are what I did really... I spent nearly three months of the last year without physically touching the camera, but then as my mentor, ex lecturer and friend Dave White said to me recently:
"As for the dry spell - fuck it. You are a serious photographer who uses the camera as a medium. That is, as a vehicle to carry your thoughts...
So, it's hardly surprising that you aren't sure yet, what you want to say about your new situation. You've barely had time to see it, let alone get to grips with what it means and how to translate it into pictures. You had 20 odd years (and let's face it, they were odd) to develop a vision of people, places and things around here. (The UK.)
I would be worried, if you e-mailed to say you were snapping away happily. That would make you the kind of lightweight git we always tried to persuade to give up the classes as quickly as possible. You know, the ones who thought that if they pointed their Leica at any glittery surface or grand landscape, the photo was bound to be interesting and that they had nothing to learn because they had found out long ago that asking themselves any awkward questions only made their bollocks ache.
Take your time. Keep fit. Eat well. Sleep after shagging. Read poetry. Look at the sea. Do not think about the camera. When the time is right, it will get down from the shelf, dust itself off and tap you on the shoulder."
And so it has come to be that Flickr has become more of a personal insight into me and my thoughts, the personal side of the commercial picture taker in making. I still itch physically to shoot people again, to find some model and sit her down and shoot her in a way that noone else would. To show you her eyes and make you wonder, to undress her and show you her soul naked not her body, to dress her again and make you wish for a backward step. The itch to shoot people gets stronger by the day, yet my desire to express myself in whichever bloody way I feel like at the time grows with more vigour still. I shoot more landscapes now than I ever did. I think more now than I have for some time and yet end up picking up the camera and putting it down more now knowing I won't do my thoughts justice.
I see Richard, Memetic and August's effortlessly beautiful way of photographing life and people with aching simplicity but more beauty than I'll ever manage and feel both downheartened and inspired. I see the self portrait work of Laurel, Melissa, Ally, Sarah and Charlie and feel both deep envy in not being able to record the models I shoot and will shoot with such delicacy, inspiration to try sometime soon, and all whilst trying to hide the fact I might just possibly think they're all very yummy! There are others in this category!
I see the emerging photographic talents and desire to want to say things with their pictures of Angela, and Nicole and smile to myself, safe in the knowledge that whilst there are people out there getting the bug for photography like these girls, the future is safe. I smile sometimes at their innocence and visual immaturity and realise that half the time I recognise the same past mistakes I made, and the other half being awoken that they're better than I am.
(And then I become conscious most of the people I link to are pretty women... *sigh* *blush* *sigh for being a predictable bloke*)
I see the work of Matt and Brent (keep smiling Brent!) and remember that I thank someone upstairs that when I moved to NZ it meant I'd meet people like these guys who just care for nothing else other than the picture itself. No gear nerds, no willy waving, no massaging of egos (much) just really good photos and more talent in their little finger than half of Flickr put together.
And after all that I learn one thing. Flickr is Facebook for photos. It's a feeding ground for photographic minds and inspiration. It's opened my mind and swayed my thoughts and introduced me to so many people I enjoy talking to and checking out their images. Yet I think it's done absolutely f**k all for my photography. I don't feel I've learned a single thing or progressed one step in this last year, just allowed myself to feel vaguely comfortable to wallow in my own photographic ramblings and self pity.
Perhaps this Flickr thing is a journey? Perhaps like many journeys it only becomes clear after ten thousand steps? Perhaps it's just a pointless time thief and I'm thinking about it too much? Hopefully though, the next year will bring changes...
Inspired by the "lady" who had a "point" in front of my house.... I didn't see her anymore....
--> that isn't a crime in Brazil! <----
very subliminar picture.... O.o
She stands on the street corners,
because it's her home now.
Under the bright lamp, her eyes have lost their glow.
They have dimmed.
But she's alert.. on the inside, at least.
Her heart skips a beat everytime a car slows down near,
Because maybe.. just maybe, it'll mean she'll have dinner for that night.
and then it'll be a few hours,
maybe even a few more days,
until she has to do it again.
It fills her mind with such shame and disgust,
putting a price on her body,
just to keep going.
Immoral, wrong, shameful.
Jesus, surely, would never approve.
But does she follow Jesus,
Or quit Him,
simply to relish in his precious gift
of Life?
In the US, the average age of entry into prostitution is 13.
In September, Governor David Paterson signed into law the Safe Harbor for Exploited Youth Act, which is intended to stop the practice of charging sexually exploited children as criminals.
Problem is, the law doesn't go into effect until 2010.
Until then, New York will continue to charge child prostitutes under the age of 16 as criminals, rather than treating them as victims. Boys and girls as young as 12 who are charged with prostitution are often sent to juvenile detention centers.
Their entry in the profession is often running away from an abusive home or being kidnapped. The average age of entry into the commercial sex industry is now 11-12 years old. According to a 2007 report from the NY State Office of Children and Family Services, more than 2,200 children are victimized through commercial sexual exploitation in New York City.
These stats made me cry.
{ #2 in Destruction of Innocence series. YES, I am wearing heavy make-up, i.e. red lipstick, and I tried to achieve the streaks of mascara look }
Woman with sexy legs in high heel boots posing as a prostitute on side of road with car driving past at night, England, UK [MODEL RELEASED]
Cross Bones Graveyard in Southwark began life as a burial ground for licenced prostitutes or Winchester Geese and eventually became a pauper's graveyard. Apparenetly it is still dense with the bones of the dead. This odd little shrine has accumulated with offerings from local people. It is an odd and moving place . I think the site is up for development...and controversially seeing its history.
Alexei, a 25-year-old gigolo, born in Warsaw, prostitutes himself with women, in exchange for
material benefits. It is characterized by constant manipulation. He has a good tongue and a display of false abilities
(love, intelligence, power, money, titles) that suggests or claims to have .
Alexei's profile, I am an elegant 25-year-old Polish gentleman, 1.79m tall, tanned, with a fitness body and blue eyes.
I consider myself a discreet, educated, sensitive, passionate, kind and fun man, ideal for any occasion in which a woman like you,
brave and determined, consider that I am the right person and at the same time lucky to contribute and add new and fascinating experiences
to his life....
Above all, I value discretion, hygiene and attitude, and for this reason they are my fundamental values.
In relation to my services, I will tell you that they are occupied by the company for individual hours, days or full nights, in which
I accompany you to dinners, work meetings, trips or any type of social event...
Even the most torrid and exciting dates to give free rein to the most sophisticated sensuality and passion...
Natasha, a 35-year-old Senator, settled in Stockholm and who makes urgent trips to Warsaw to catch that boy she seduces
ladies of high standing for profit.
Will Natasha manage to channel that boy?
A Prostitute in Bangkok, eating Isaan food, and drinking shots of sangsom (thai whiskey)..... flicks ash into her hand........ not a happy lady
No. She is not a prostitute. Her job was to have GI’s sit and purchase drinks which we would have done anyway. Were some GI’s rude to her? Did they make sexual advances? Was it always a pleasant job for her? You already know the answers. But was she a prostitute? The answer to that question is no. She was probably a very nice young lady who was trying to make money to help her parents and siblings. If she spoke some English she probably did well. Guys wanted to sit and talk to someone that was not a hairy smelly copy of themselves. They were willing to buy her a coke or Saigon Tea for her company. Most guys treated her with respect. They understood the game and knew that she was never going to fulfill any sexual fantasy that they may have had. Think of her as a “coke girl” without the bicycle and without the dirt & dust found outside. You got your rum & coke and you got to sit with a sweet young girl and you got to dream about being back home. It wasn’t much, but it was a break from reality.
THE OIRAN
2014 OIRAN PARADE
OIRAN (花魁) were high-class courtesan or prostitute in the Yoshiwara pleasure district of Edo (Tokyo). The word "Oiran" consists of two kanji 花 meaning "flower", and 魁 meaning "leader" or "first."Ａrose in the Edo period, 1600 - 1868 and offering all manner of entertainments. Among the oiran, the tayuu (太夫 or 大夫) was considered the highest rank of courtesan, and were considered suitable for the daimyo (most powerful feudal rulers). Only the wealthiest and highest ranking could hope to patronize them.
The rise of the GEISHA ended the era of the OIRAN. The last recorded oiran was in 1761.
The Brief Description of Oiran
no rules, no limitations, no boundaries it's like an art™
© All Rights Reserved by ajpscs
Taking a well earned break!!!
C.CHANTAL Vintage Lingerie Outfit COUNTESS [Maitreya]
Thanks for visiting my Store! :-)
INCLUDED ITEMS:
- Tiara with Gemstones [UNRIGGED]
- Vintage Pantaloons [MAITREYA]
- Vintage Buckle Front ...
marketplace.secondlife.com/p/CCHANTAL-Vintage-Lingerie-Ou...
November 7th,2009(sooc)ON BLACK
so this picture can mean many things. an act of abuse on her face by many people, how all the peoples of this world should be equal, and that color is just a material thing it doesn't matter. this also reminds me of Pocohontas-colors in the wind.
"You think the only people who are people
Are the people who look and think like you
But if you walk the footsteps of a stranger
You'll learn things you never knew you never knew"
"And we are all connected to each other
In a circle, in a hoop that never ends"
this is the only thing i use my makeup for..and until halloween i didn't even own makeup haha. i think these colors are beyond beautiful too. i just love colors. (I want to learn every name for each color ever created.) They have so much expression and power and you can take so much out of a color. so since i did an early picture*dances*,finally, i don't have much to talk about. but i have been just chilling, talking to all my good guy friends, reading "Say you're one of them", gosh such a good book and it's beyond sad. This one girl, who is 12, is a prostitute:/. it makes me so sad to think about what these children have to go through and endure while americans are wasting, spoiled and not grateful at all. and a lot of americans could give two shits what happens on the other side of the world..and it's sad and ignorant as snip. It makes me so sad. I always think no matter what happens it could always be worse. oh and look at african kids, i mean they go through the worst of things; mother dieing, siblings being murdered right in front of them, starvation and etc. but in yet they are so happy and love life,grateful, and god. They have so much faith and spirit. so down to earth so alive..hmm makes me wonder..why aren't americans like that? when they have SOOO much more. not all of us are like that, but their are a good amount. sigh anyways. haha i'm off to wash some clothes, bike, do yoga, hang with my friend and have a wonderful rest of saturday. hope everyone is dandy. more pictures below. muah
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Sometimes, composition is everything.
Other times, I’m too lazy to set up my tripod.
This was one of those ‘other times’, and so I rested the camera on the wall to compose this image, and quite liked the way it turned out.
The title of this post obviously comes from the fact Tower Bridge is a bascule bridge. It’s very frustrating when you’re late for a meeting and rushing over the bridge only to find you have to wait for it to raise and lower before traffic can flow again. In the olden days the walkways at the top allowed passengers to simply continue walking from one side to the other, but these were closed due to lack of usage (I guess it was quicker to wait than it was to take the stairs up). In fact the only people that did make frequent use of the walkways were prostitutes.
This is no longer the case.
I’ve been up there to look.
I also asked a few people, just in case.
It was a resounding ‘no’.
>> View the daily photoblog
il Sodoma (Giovanni Antonio Bazzi) 1477-1549 - Florenzo sends prostitutes to monastery
il Sodoma (Giovanni Antonio Bazzi) 1477-1549 - Florent envoie des prostituées au monastère
Le Storie di san Benedetto di Monte Oliveto Maggiore sono un ciclo di affreschi nel Chiostro Grande dell'Abbazia di Monte Oliveto Maggiore (comune di Asciano, Siena), realizzati da Luca Signorelli (otto lunette), che vi lavorò dal 1497 al 1498, e dal Sodoma, che completò il ciclo dopo il 1505 con le ventisei lunette mancanti. Una (Benedetto manda Mauro in Francia e Placido in Sicilia) venne ridipinta dal Riccio.
Si tratta di una delle più complete descrizioni della vita di san Benedetto, ben trentacinque scene, che si basano sul racconto di san Gregorio Magno.
Stories of St. Benedict of Monte Oliveto Maggiore are a series of frescoes in the Great Cloister of the Abbey of Monte Oliveto Maggiore (town of Asciano, Siena), made by Luca Signorelli (eight lunettes), who worked there from 1497 to 1498, and Sodoma, who completed the cycle after 1505 with the twenty-six lunettes missing. A (Benedict sends Mauro in France and Placido in Sicily) was repainted by Riccio.
It is one of the most complete descriptions of the life of St. Benedict, thirty-five scenes, which are based on the story of St. Gregory the Great.
Les épisodes de la Vie de saint Benoît de Monte Oliveto Maggiore composent un cycle de fresques du cloître principal de l'abbaye bénédictine de Monte Oliveto Maggiore (commune d'Asciano, dans la province de Sienne), réalisé par Luca Signorelli (huit fresques), qui y travailla de 1497 à 1498, et par Le Sodoma, qui compléta le cycle à partir de 1505 avec les vingt-six fresques manquantes. Une scène (Benoît envoie Maur en France et Placide en Sicile) a été repeinte par Riccio.
Il s'agit de la description picturale la plus complète de la vie de saint Benoît de Nursie (né vers 480-490, mort en 547), composée au total de trente-cinq scènes basées sur le récit du pape Grégoire le Grand.
La vie de Benoît se déroule entre les derniers soubresauts de l'Empire romain d'Occident et les invasions barbares, fournissant à l'imagination des peintres qui l'ont mise en scène un fond historique stimulant et bariolé.
(wikipedia)
Now features on "Leeds By Night" vid
www.youtube.com/watch?v=_c_6KJV_6Ek
On this occasion I fell for the wily charms of a local prostitute. She asked for two quid for chips and a coffee whilst I asked for some photos for posterity in exchange! Not only is she a prostitute by profession but in this instance an Officer of Fair Trade ;O)
Despite her seemingly lax approach she is not unwise to the prying eyes of CCTV in the vicinity and does her best to avoid them whilst working.
Although local vice in the Holbeck/Sovereign Street area can be the object of scorn, I find the experience of meeting them, for some reason, personally upsetting!
But disregarding these observations, she seems happy in herself and agreed she is a part of local history as is any other tradesperson within Leeds.
“Come here, Boys!!!”
As both a working prostitute myself, and a Madame controlling the activities of other working girls, the image presented to the world by The Salon is very important to me. I am a businesswoman first and foremost, and in business the customer is King. And in our chosen profession, we have to find ways of overcoming the inhibitions some of our potential clientele may have about paying for sex – even if it is sex with beautiful, sophisticated and aristocratic ladies!
I organize regular shoots with top photographers, so that my girls are always depicted in the latest fashions and look as chic as possible – like extremely tarty supermodels! Some of these shoots are consciously “vanilla” – presenting my posh ladies as glamorous escorts, who can be safely taken to any social occasion without fear of embarrassment. Clients have invited my snooty sluts to royal garden parties, embassy receptions, and media award ceremonies - without ever incurring problems!
Then there are other photoshoots – the explicit ones. For these, I employ some of the top filth-meisters on the planet: Peter Gunn, Chad Bronco, and even the notorious Max Kink. My girls are not exactly shy, and the material that emerges from these shoots would make a sailor blush. In fact, from my photo-shoots to promote the services of my snobby and aristocratic whores, has evolved the entire genre of “posh porn” – something which my ex-husband Lord Lyndon (now Lady Lucille Dexter!) has done so much to promote! Conversely, leading “Posh Porn” stars such as Lady Lavinia Baverstock regularly drop by The Salon to keep in practice as high-class hookers. That’s synergy for you…!
Toodle Pip!
Love and Kisses to All!
xxxxx
Lady Rebecca Georgina Arabella Lyndon
Duchesse de la Baleine D’Or