Representing global social construction, hijras remain discriminated against whilst Dalits have largely succeed in finding their place in Indian society. The fact that hijras prejudice remains is not surprising given that people eh world over feel threatened by people that do not conform to the norm, in this case where gender differences are unclear and where a person can be neither man nor woman but a third gender. Societal constructs stay over time, but the discomfort against the unknown and against that which militates against human familiarity will likely linger. It may be unlikely, therefore, that hijras will ever become an acceptable part of Indian society although activist and groups will continue to rally on their behalf.
¶ … hijras & Dalits and explain their marginalization
Here, you need to explain to the reader why these two groups are marginalized. Particular ideas of sexuality, gender, and caste are used to justify their continued marginalization and ostracization. Why is it that hijras and Dalits are feared? Why are they segregated from others in Indian society?
The Dalits and hijras have long been marginalized in India. Though they remain marginalized, historical changes and structural factors such as the shift from colonial rule to the formation of the state of India; social movements; and government reservation policies have led to a growing visibility of the discrimination that these two groups face, which have opened up new areas for activism and collaboration.
Both Dalits and hijra are marginalized and stigmatized for different reasons. The Dalits have been historically stigmatized due to their professions. The hijras, on the other hand, have been stigmatized due to gender proclivities. Whilst the Dalits have largely gained acceptance in Indian society since social constructs change, the hijras threaten the conventions of humans who are unable to place them in specific gender roles causing their discrimination to continue.
Dalit
Dalits are a variety of castes from all over S. Asia, speaking a variety of languages and practicing a variety of religions. The origin of the name "Dalit" in Sanskrit means "ground," "suppressed," "crushed," or "broken to pieces." In fact, part of the repertoire of names given them include Panchamas ("fifth" varna), and Asprushya ("untouchables").
Dalits received their name due to their menial professions which included leatherwork, butchering, or removal of rubbish, animal carcasses, and waste as well as garbage disposal, clearing the streets, latrines, and sewers. Historically, therefore, Dalits were excluded from Hindu social life which included segregation and their prohibition from entering a temple, or a school and being compelled to say outside the village. Great care too was taken to prevent accidental encounter between Dalits and members of other castes.
Hijras
The hijras are distinguished due to their being males who have feminine tendencies. This includes dressing in female clothes, assuming feminine gender identity, and adopting peculiar feminine roles and behavior. The hijra history is long dating back to the Kama Sutra period. Many of them live in guru-led small communities for survival (Nanda, 1986).
Born with male physiology, some undergo an initaition called nirwaan which refers to removal of penis, testicles and scrotum. When they have relationships, many do so with 'normal' males, although most of these relationships are perpetrated secretly. Some hijras may even marry, although their marriage is not recognized by law or religion (ibid).
Persecution to hijras has always been intense. Authorities during the British Raj attempted to eradicate hijras seeing them as unnatural and although the law was later repealed, the Act against castration lingered. Hijras were also placed under the British Criminal Tribes Act (1871) which subjected them to monitoring and compulsory registration.
Historical changes and structural factors
While discrimination against Dalits and hijras is not new, tell the reader how historical changes and/or structural factors (i.e. shift to Independence; social movements, government policies, ideas about modernity, forces of globalization) have resulted in changes for these two groups.
Ever since India has gained her independence, overt efforts have been made to better standards for Dalits and make them equal citizens in the Indian system. This is done via the Indian government promoting better health, employment, and education for the Dalit population. The Indian government initially protected them under the title "Scheduled Castes" or "Scheduled tribes" (SC/ST) (Ministry of Social Justice), but then noticing that this name became synonymous with "untouchables" declared this usage, in 2008, unconstitutional. Today, overt discrimination has largely disappeared in urban areas, but in rural regions Dalits often remain excluded from social and religious life, although here too prejudice seems to be declining (Somini (29 August 2008).)
In short, Dalits have made huge strides in the Indian system ever since the modern constitution forbade their discrimination. By 1995, for instance, 17.2% of jobs were held by Dalits whilst Dalits too held 10% of the highest paying jobs in the Indian government. In 1997, a Dalit, K.R. Narayanan, was actually elected as president. Dalits have been elected to the highest judicial and political positions, and, in general, their quality of life has attained similar metric to that of the quality of Indian life in general. Discrimination still seems to be persisting in mute desegregated forms but it also seems to be waning.
As regards the hijra, in recent years, Indian constitution attempted to repeal their status in 1952, whilst western NGOs and hijra activists have been battling for recognition of hijra as a kind of "third gender" that is neither man nor woman.
The situation for hijras today has changed little since traditional times. Marriages were not recognized by religion or state, and many still gets their income form demeaning jobs such as performing at ceremonies, begging, or sex work. Violence against hijras remains common not only in domestic and public spaces but also amongst officials, such as police and jail. Common to transgender people anywhere in the world, hijra face discrimination in profession that is unable to 'slot' them into any particular gender role. These include health, housing, education, employment, immigration, and law (Nanda, 1996).
Although most hijras have to resort to begging for survival, some of them still find lucrative business through their being employed to bestow blessings and predictions on wealthy individuals. Many Indians think that hijras bring good luck and fertility as well as that they possess keen insight into the future. On the whole, however, persecution of hijras continues with campaigns implemented to protect them.
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