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...

On the whole, however, persecution of hijras continues with campaigns implemented to protect them.
Conclusion

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 the 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.

Sources

Damal, Swarnakumar (2005). Dalits of Nepal: Who are Dalits in Nepal. International Nepal Solidarity Network

Left Justified. 1997 Excerpts from the Constitution of India

http://www.leftjustified.com/excerpts-from-constitution-of-india

Hrw.org. 13 February 2007. "India: 'Hidden Apartheid' of Discrimination Against Dalits." http://www.hrw.org/en/news/2007/02/12/india-hidden-apartheid-discrimination-against-dalits

Ministry of Social Justice. List of Scheduled Castes

http://socialjustice.nic.in/index.php

Nanda, S. (1996) "Hijras: An Alternative Sex and Gender Role in India" (in Herdt, G. Third Sex, Third Gender: Beyond Sexual Dimorphism in Culture and History. Zone Books

Nanda, S. (1986) "The hijras of India: Cultural and Individual Dimensions of an Institutionalized Third Gender Role," Journal of Homosexuality 11-35 -- 54.

Somini Sengupta (29 August 2008). "Crusader Sees Wealth as Cute for Caste Bias." The New York Times (India).