LGBTI AND THEIR LIFE CHANCES
SadixyaBista
June 2011
Social Inclusion Research Fund
SNV Nepal
1
Abstract
The purpose of this exploratory study was to comprehend the experiences and the life
opportunity of LGBTI people in Nepal. Relying on Arjan De Haans concept of multidimensionality of deprivation and the relations and processes that cause deprivation, this study
attempts to analyze the existing condition and consequences of exclusion/ deprivation on the
LGBTI people.Qualitative methods were employed to collect, analyze and interpret the data.
This study delineates the fact that because of the dominant heterosexual societal norms
and values, LGBTI people are othered and are stigmatized for revealing their identity. The
evidence suggests how the various kind of prejudice that LGBTI people experience such as rift
from family set-up, the sense of loneliness and imperceptibility they experience at school/college
and workplace. Hence, people from the community are compelled to suffer various
manifestations of social exclusion in both individual and institutional level.
Although in December 2007 the Supreme Court of Nepal issued a landmark decision in
favor of LGBTI people but because of the false stereotypes and superfluous bigotry changes are
yet to be observed in a larger level. However, lives have become much easier than before.
The data in the current study also reveals the fact that LGBTI people do not have
favorable environment to acquire education and employment of their interest. Further, limited
social relation only with the community people seems to be the major factor responsible in
exacerbating their condition. Hence, the study findings clearly exhibit the way multiple forms of
discrimination amalgamate to put these people at risk of exclusion.
2
Acknowledgement
I would like to thank SIRF, SNV Nepal for providing me the fellowship to carry out research in one
of the most unexplored area in Nepal.SIRF Secretariat in particular has been wonderful. I would
like to thank Ms.SitaRana, Ms.SwastiPradhana and Ms. BijayaGurung for providing great
assistance. Encouragement and suggestions of the lead adviser of Social Inclusion Research
Fund, Ms. ManjuTuladhar( PhD) along with the Seminar Coordinators Mukta S. Lama (PhD)
and JhakendraGhartiMagar towards completion of this study is really commendable.
I especially would like to thank all my participants for making the study possible. All of them
have been wonderful.
I wouldlike to thank MrKapilDahal, my mentor for all the guidance and support. I would also
like to thank Prof. Dr. Om Gurung, BinodPokhrel (PhD) and all other mentors for showing
interest on my work and providing me assistance whenever needed. I would also like to thank
Prof .Dr. Chaitanya Mishra, MrigenderaBdrKarki (PhD), Mr.AmarPrasai , Mr. PrakashRai and
Ms. MeenaUpretyfor their availability and helpful insights with regard to this study.
I especially would like to thank BinayaSubedi (PhD) from The Ohio State University for his kind
support, encouragement and insightful feedbacks.
I would also like to express my heartfelt thanks to RisohaniShrestha and RakchyaK.c. for being
an implausible support. Special acknowledgement goes to RoshanMahato, secretary of FSGMN
without whose support it would not have been possible for me to carry out the study and find
appropriate participants.
I would like to thank my parents and my family members for their constant love, support and
encouragement without which this study would not have been possible. I particularly would like to
thank my brother (BibhusanBista), for going through all my work and providing insightful
comments.
3
I would like to dedicate this work to late Saubhagya Shah for his significant contribution to the field
of Anthropology in Nepal.
Acronyms
APA:
BDS:
CBS:
American Psychiatric Association
Blue Diamond Society
Central Bureau Statistics
FSGMN:
Federation of Sexual and Gender Minorities, Nepal
FTM (TG):
LGBTI:
MTF (TG):
ORE:
SC:
TG:
Female to Male transgender
Lesbian, Gay, Bisexual, Transgender and Intersex
Male to Female transgender
Out Reach Educator
Supreme Court
Transgender
4
Table of Content
Abstract ………………………………………………………….....…………….......................
Acknowledgement ……………………………………………………………………………...
Acronyms ………………………………………………………………………………………
Chapter I
1.
Introduction …………………………………………………………………………....
1.1 Overview of the Study ……………………………………………………………
1.2 Research Objective ……………………………………………………….............
Chapter II
2.
Literature Review ……………………………………………………………………...
2.1 Literatures on Social Exclusion …………………………………………………...
2.1.1 Social Exclusion and its dynamics ………………………………………
2.1.2Forms of exclusion………………………………………………………
2.1.3 Repercussion of exclusion on minorities ................................................
2.2 Literatures on LGBTI………………………………………………………………
2.2.1 Significance of the term LGBTI………………………………………....
2.2.2 General understanding and the reality…………………………………...
2.2.3 Position of Bisexuals and Intersexuals…………………………………..
2.2.4 Historical Sketch………………………………………………………...
2.2.5 Traces of LGBTI behavior……………………………………………….
2.2.6 Situation of LGBTI people in Nepal……………………………………..
2.2.7 Theoretical orientation…………………………………………………...
Chapter III
3.
Research Problem and Research Methodology………………………………………..
3.1
Research problems and issues………………………………………………….
3.2
Data collection techniques……………………………………………………..
3.2.1Direct observation………………………………………………………..
3.2.2Case Study………………………………………………………………..
3.2.3In-depth Interview………………………………………………………...
3.3
Selection of the site and the respondents……………………………………....
3.4
Preliminary Study……………………………....………………………….......
3.5
Gaining Access and Building trust………………………………………….....
3.6
Researcher Identity…………………………………………………………….
3.7
Issues of Privacy and confidentiality………………………………………......
Chapter IV
4
Outcomes and Analysis………………………………………………………………..
4.1
Experiences in their own words………………………………………………..
4.2
Understanding of “self” and the “society”……………………………………..
4.3
Issues of population…………………………………………………………....
4.4
Incidences of Discrimination and Exclusion…………………………………..
4.5
Strategies adopted to cope with the situation………………………………......
4.6
Doing Gender in the community………………………………………………
4.7
Narratives of Intra community differences……………………………………
4.8
Heterosexualnarratives………………………………………………………...
4.9
Skepticism of the Community people…………………………………………
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4.10
4.11
4.12
4.13
4.14
4.15
4.16
4.9.1 Cost of Coming Out……………………………………………………... 32
4.9.2 Cost of being partially open/ hidden…………………………………….. 33
Siblings and Parent’s perspective……………………………………………... 34
Narratives of their Familial Position…………………………………………... 34
States policy and LGBTI…………………………………………………........ 35
Dynamics of Educational status………………………………………............. 37
Dynamics of Employment Status……………………………………………... 38
Narratives of Gays, Lesbians and Transgenders………………………………. 38
Discrimination and harassment in the workplace and Educational Institution..
40
International agencies and issues of LGBTI………………………………....... 42
4.17
Chapter V
5
Recommendation………………………………………………………………….......
5.1
Recommendation for enhancing their educational status…………………......
5.2
Recommendation for enhancing their Employment status…………………...
Annex I…………………………………………………………...........................……
Annex II…………………………………………………..................................………
Bibliography
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6
Chapter I
1. Introduction
1.1 Overview of the Study
Heterosexuality is a traditional norm which is thought to be natural, unproblematic,
taken-for-granted and ordinary phenomenon (Kumashiro, 2009). Most of us are institutionalized
to consider male and female as the only two possible sexes and it is assumed thatheterosexuality
is the only possible sexuality that a person can have. Hence, the affirmation of heterosexuality
as a social norm or the highest form of sexual orientation underestimates the diversity of sexual
orientations and identities. However, throughout history, there have always been people who
have had such feelings. Since then, such feelings have been threatening the wide range of
structure of society.
For the reason that LGBTI (Lesbian, Gay, Bisexual, Transgender and Intersex) people
fail to conform socially constructed gender expectations, they are disproportionately subjected
to various forms of ill treatment. Particularly to treat their behavior they are exposed to various
principles of Reparative therapy1 (Boulder County, 2007). Whereas American Psychiatric
Association and the American Psychological Association2 suspect the significance of such
therapy as different sexual orientation and different gender identity cannot be determined by an
individual voluntarily.
Based on ones different sexual orientation and gender identity, individual is differentiated
mentally and the distinction is made by the existing structure to an individual as others and are
excluded both in public and private sphere i.e. such prejudice and discrimination has social and
personal impact. Exceptions only succeed in concealing their identity to self and to others. But
majority cannot get rid of such behavior and are involved into unlawful activities. People in
general are capable of sorting out the contradictions going on in the mind. But for the LGBTI
people resolving such conflict is indeed a big problem. Accordingly, such conflict is the main
cause of their anxiety, fear and unhappiness. LGBTI people around the world are amongst those
most vulnerable to violence and killings. Many have committed suicide and others were
1
Reparative therapy is a controversial therapeutic approach in psychology that is intended to help a
homosexuals get rid of his unwanted same-sex longings.
2
Since 1975, the American Psychological Association has called on psychologists to take the lead in
removing the stigma of mental illness that has long been associated with lesbian, gay, and bisexual orientations.
7
murdered, physically assaulted and ostracized from house just for being the minority. Such
discrimination, lack of social support, and inadequate access to care has exacerbated their
condition.
Legally everyone is equal and has equal right to the basic services but based on the sexual
orientation, they are barred from such services. Earlier there were no specific laws to protect the
rights of LGBTI people but the Supreme Court's decision on December 21, 20073
(BBC News, 2007) ultimately ensured their rights i.e. LGBTIs were guaranteed the same rights
as other citizens. However, still majority of them are struggling to live a respectful life. Thus, it
is believed that legislation alone cannot change the prevailing condition unless people are aware
about the issues and problems of such people.
Regardless of being the citizen of Nepal, LGBTI people are barred from acquiring
available services and have limited life opportunities to enhance their status. Thus, the study has
made an effort to understand their social relationship (individual and institutional level) and
explore their access onformal education and employment.
1.2 Research Objective
3

To explore the social relationship ( Individual and Institutional level) of LGBTI

To explore their level of access on formal education and employment
On 21 December 2007 the Supreme Court of Nepal ruled that the new democratic government must create
laws to protect LGBTI rights and change existing laws that are tantamount to discrimination.
8
Chapter II
2. Literature Review
2.1 Literatures on Social Exclusion
2.1.1 Social Exclusion and its dynamics
The notion of social exclusion is a way of conceptualizing society, including the
processes of deprivation that are an essential part of that society. The framework of social
exclusion helps in identifying the processes that lead to and cause deprivation (de Haan, 1999).
A social exclusion concept provides context-specific frameworks for analysis on who is being
excluded, who excludes and why excludes.
In course of human development, exclusion is taken as a form of segregating a group of
people from the social, political, economic, cultural, educational and religious domains of
societal life (Louis, n.d.). Excluded people have limited or negligible opportunity over education,
health care, housing, public amenitiesand basic needs etc. Hence, Social exclusion is a form of
discriminatory practice covering remarkably a wide range of social structure of the society.
Group formation is a basic characteristic of human society, and it is accompanied by the
exclusion of others (de Haan, 1999). It provides a foundation for a sense of superiority and
inferiority and happens at each level of society. People have always been segregated based on
different categories for instance in the city-states of ancient Greece, where the patricians were
allowed to participate fully while the plebians were allowed to participate but not effectively in
the dominant social structure of the society. On the other hand, slaves were totally excluded
from participation in such sphere of the society. Similarly in the ancient South Asia, only the
twice born caste were full participants and those below the pollution line did not even have
access to public places (Oommen, 2009).
Likewise, the presumption that everyone is heterosexual and that opposite-sex attractions
and relationships are the norm and therefore is superior has been overshadowing the reality of
LGBTI people. Based on the ideology, LGBTI people are given the position of second-class
citizens with regard to various legal and civil rights, economic opportunities, and social equality
in the majority of the world’s jurisdictions and societies (The TitiTudorancea Bulletin, 2010).
This sort of group formation could better be understood by Silvers “Monopoly paradigm” (as
cited in de Haan, 1999) where group monopolies are seen as responsible for the exclusion of
minorities. Powerful groups restrict the access of outsiders through social closure. Inequality is
9
thought to overlap with such group distinctions, but it is mitigated by social democratic
citizenship and participation in the community.
The notion in the present context is highly valued as it has made significant inroads into
the discussions and writings on poverty and deprivation. The concept at present takes us beyond
mere descriptions of deprivation, and focuses attention on social relations and the processes and
institutions that underlie and are part and parcel of deprivation (de Haan, 1999). Much has been
added since the inception of the concept “social exclusion” as scholars like Arjan, in his article
Social Exclusion:Enriching the Understandingof Deprivation (de Haan) suggests that the concept
has two main defined characteristics. Primarily, the concept focuses on the multidimensionality
of deprivation, on the fact that people are often deprived of different things at the same time. It
refers to exclusion (deprivation) in the economic, social, political and other relevant sphere (de
Haan, 1999).
Secondarily, social exclusion explicitly focuses on the relations and processes that cause
deprivation. The concept goes beyond mere descriptions of deprivation, and focuses attention on
social relations, the processes and institutions that underlie and are part and parcel of deprivation.
(deHaan, 1999).
Correspondingly, Adam Smith too was much concerned with relational deprivations that
would impoverish human lives in an absolute way. For him “not being able to appear in public
without shame” is a good example of a deprivation that takes the form of social exclusion. This
relates to the importance of taking part in the community life. Smith’s general point that an
inability to interact freely with others is an important deprivation in itself (as cited in Sen, 2000).
Therefore, not being able to interact with others may directly impoverish a person’s life and
additionally reduces economic and other relevant opportunity that comes from the social contact.
2.1.2 Forms of exclusion
It may be both intended (active) and unintended (passive) i.e. sometimes there might not
be deliberate attempt to exclude certain category of people (SEKN,2008) and in some cases
relational exclusion may be brought about by deliberate policy to exclude some category of
people. For example, social exclusion can be the result of deliberate discrimination, exploitation
and/ or an attempt to protect privilege. In this respect if LGBTIs right to live according to their
10
interest is analyzed then there has been deliberate effort at times by the concerned authority to
exclude them from the prominent sphere of the society (Sify News, 2010).
2.1.3 Repercussion of exclusion on minorities
Exclusionary process takes place at a range of level and has repercussion in a wider level in
the society. Social exclusion is all about being excluded from the multiple and cumulative
aspects of an individual’s life (Louis, n.d.).Exclusion of certain category often leads to denial of
entitlements to resources and services i.e. denial of the right to participate on equal terms in
social relationships in economic, social, cultural or political arenas.
The disadvantages faced by the excluded may be, and often are, interrelated. For example,
people belonging to minorities have higher school drop-out rates, also may have a greater risk of
being unemployed or employed in precarious jobs and hence be low paid, less educated, and
have little political or citizenry right, and fewer social contacts (de Haan, 1999).Disparity like
these can be comprehended by the concept of inequality traps4 – persistent differences in power,
wealth and status between socio-economic groups that are sustained over time by economic,
political and socio-cultural mechanisms and institutions(Bourguignon François et al, 2006).
Therefore, social exclusion does not limit itself to discrimination of certain form but
discrimination and denial of access of opportunities in all spheres of life.
LGBTI people as a minority group are also bound to suffer various manifestations of social
exclusion in both individual and institutional level (Takács, et al., 2008).They often become
victims of multidimensional mechanisms of social exclusion and multiple forms of
discrimination on the basis of sexual orientation and gender identity.In contrast to other
minorities, LGBTI people claim more for social recognition than for redistribution of resources
(Takács, et al., 2008). Lack of social and legal recognition often leads to the ambiguous citizen
status and further exacerbates the condition of LGBTI people.
4
Inequality/poverty traps refer to pervasive inequalities in economic, political and social opportunities that
combine and persist over time to keep people poor.
11
In Nepal there have been some visible changes in legal and social sphere for LGBTIs of late.
For instance, after the Supreme Court’s ruling two FTM (TG)s have managed to get the
citizenship card based on their gender identity (The Himalayan times, April 15, 2011). However,
large community of TGs are yet to get the citizenship card. This implies the fact that their
inability to get citizenship card means not having access and control over various opportunities.
2.2 Literature on LGBTI
2.2.1 Significance of the term LGBTI
LGBTIis an acronym collectively referring to lesbian, gay, bisexual, transgender and
Intersex people. In modern usage, the term LGBTI is intended to emphasize a diversity of
"sexuality and gender identity‐based cultures". Present study takes LGBTI as a unit of analysis.
Since population belonging to such community prefer to be in the closet, for an outsider
like the researcher it is difficult to get hold of people belonging to a single category. Leading
advocate working hard on the issue of LGBTI told because of lack of awareness and uncertainty
of being excluded many conceal their orientation and identity (Blaze, 2011).
Transgender and intersex people causes are not the same as that of LGB people i.e.
Transgender and transsexual causes are not the same as that of lesbian, gay, and bisexual (LGB)
people. This argument centers on the idea that transgender and intersexuality have to do with
gender identity or a person's understanding of being male or female irrespective of their sexual
orientation. On the other hand LGB issues can be seen as a matter of sexual orientation or
attraction (Personal communication, January 2010).
Despite having all these differences, the form of oppression, discrimination and
intimidation is almost similar amongst LGBTI people. Therefore, such minorities particularly in
the country like Nepal cannot be segregated as the reported population is not that big (Personal
communication, November 2009). Therefore, in the present study issues and priorities of the
main groups represented are given equal consideration.
2.2.2 General understanding and the reality
Homosexuality and the reality
It is a matter of general understanding that a person is emotionally, spiritually, and
physically attracted to individuals of the opposite sex. It is also contemplated that every
12
individual is attracted to the opposite sex and only get involved in the heterosexual relationship.
In this regard, homosexuals are accused for changing their orientation on purpose.
Contrarily, it has been scientifically verified that sexual orientation is not a conscious
choice of an individual that is based on voluntary act(Johnson, 2003). Though the precise cause
of differences in sexual orientation remains somewhat speculative and elusive, what is clear is
that no one factor causes someone to become homosexual. For instance biological theorists have
found substantial instances of anatomical, genetic, and endocrine evidence to support their
argument that sexual orientation rather is genetically driven (as cited in Johnson, 2003). Also,
Karen Hookers study provided a base for the APA to remove homosexuality from its Diagnostic
and Statistical Manual of Psychological Disorders in 1973.
It was noted that homosexual
orientation appeared stable and resistant to modification. Hence, it is believed that society would
be better served by accepting the reality of homosexuality rather than trying to pathologize or
cure it. Therefore, in this study homosexual behavior is considered as natural, which cannot be
changed voluntarily.
Transgenderism and the reality
Sex on the other hand is strictly dichotomized into two different halves i.e. male or female.
In most of the societies sex category often determines a gender status. A male child is socialized
to act and behave like a man from the very beginning. Following naming conventions, dress
code, and other gender markers a child’s gender is reassured by the family and society.
Therefore, on the basis of the genitalia that looks like at birth gender is constructed (Lorber,
1994).
However, there are societies that have three genders-men, women, and berdaches or
hijrasor xaniths. They are biological males who behave, dress and work as women. Similarly,
there are African and American Indian societies that have a gender status called manly hearted
women -biological females who work, marry, and parent as men; their social status is
"femalemen" (Amadiume 1987; Blackwood; 1984 as cited in “Night to his Day”:The Social
Construction of Gender). Transvestites or Transgender in other word are males who live as
females i.e. MTF and females who live as males i.e. FTM but do not intend to go for sex
reassignment surgery. Their dress, look, and mannerism resembles with that of the opposite
gender.
13
Therefore, gender cannot always be associated with the biological domain. Gender
boundaries are breach able, these sort of gender bending clearly negates the understanding that
there is just the two sexes.
2.2.3 Position of Bisexuals and Intersexuals
Unlike gays and lesbians there are also people who experience sexual and emotional
attractions for the same sex and the opposite sex. People with such orientation are widely known
as bisexuals (Labriola, n.d.). On the Kinsey scale (as cited in Labriola) everyone in between,
from one to five, is bisexual. People at three on the scale are approximately equally attracted to
both men and women. Bisexual people are a very diverse group and many scholars have
difficulty in defining Bisexuality (Labriola, n.d.). There are several theories about different
models of bisexual behavior J. R. Little for instance identifies at least 13 types of bisexuality, as
defined by sexual desires and experiences (as cited inLabriola).
Intersexed people on the other hand, are those individuals born with anatomy or physiology
which differs from cultural ideals of male and female(defined by the Intersex Society of North
America). Many intersexed people affiliate politically with the LGBTI movement. In addition,
intersexed people's issues and concerns overlap to some extent with those of LGBTI people, who
may also claim the right to "differ from cultural ideals of male and female" (National Consortium
of Directors of LGBT Resources in Higher Education, 2005).
However, bisexual and intersexed people as a group are nearly imperceptible in comparison
to other sexual minority because they have been much slower to come out of the closet, create
community, and form political and social networks. Therefore, many bisexual and intersexed
people have spent decades working in gay and lesbian organizations, and in recent years, they
have become more accepted as part of the Gay/Lesbian/Bisexual/Transgender community.
2.2.4 Historical Sketch
The predominant belief in western academia is that prior to the late 19th century
European sexologists and psychologists particularly used the identity categories such as invert,
homosexual, lesbian and heterosexual, inchoate sexualities and sexual behaviors but were not
perceived or named as defining individuals, groups or relationships (Vanita as cited in Shahani,
2008). Before the 19th century sodomy was considered as sinful in the West but it was something
14
that anyone could commit. Punishment for deviance was severe – in Britain for example, until
the 1880s the punishment for “The Abominable vice of Buggery” was death (Sullivan as cited in
Shahani, 2008). In Nepal, before the Supreme Court’s ruling male homosexual sex was
forbidden by law and punishable with a maximum sentence of life in prison.
From the 19th century onward, homosexuality was medicalized and brought under legal
purview and a whole new discourse was constructed to describe sexual behaviors, which
evolved new concepts of sexual identities. As Michael Foucault (1976) famously framed itIn the nineteenth century homosexual’s identity was attached with their sexuality. Since their
orientation was different than was conceptualized by the society they were tagged as deviants
and the sinners. So, nothing that went into their total composition was unaffected by sexuality.
Western society continued to persecute this species well into the 20th century; only the angle
had changed – from a sin committer and a pervert who had to be imprisoned, the homosexuals
became a patient suffering from a medical condition that had to be cured (Foucault as cited is
Shahani, 2008)
Particularly from the late 19th to the mid 20th century, there were several shifts in the
medical and legal discourse surrounding homosexuality. There was a rupture in the late 1960s,
which is when the modern gay and lesbian movement exploded as a component of the larger
‘liberation movement.
The late 1980s and 1990s were the age of continued mainstreaming – of straight acting
people coming out and rapid gains being made in all spheres of society, especially in the
workplace. There was another shift of activism in the 1990s from being individual centered to
family centered in 1989, Denmark allowed same sex couples the right to have registered
partnerships and most legal rights as that of marriage. That shifted the focus of activism to
fighting for marriage equality in the western world (as cited in Shahani, 2008).
2.2.5Traces of LGBTI behavior
Though not acknowledged in the western academia, there is ample evidence that even in
western societies terms like Ganymede, sapphist, tribade and lesbian were being used hundred of
years earlier (Vanita cited in Shahani,2008). Likewise, there were similar categories existing in
15
other society as well such as the mahu and aikane in Polynesia, berdache 5 in Native America,
sekhet in prehistoric Egypt, eunochos in ancient Greece and Rome, saris in ancient Israel
(Wilheim cited in Shahani,2008). Also the traces of Japanese Samurai culture6, the Hwarang of
ancient Korea and the bayoc of the Philippines clearly exemplify traditions where diversity of
sexual identity was integrated in the society and, in many cases, revered. Therefore, it is evident
that such markers of orientation and gender identity were revered in the past.
Hinduism is no exception, throughout Hindu and Vedic texts there are many descriptions
of saints, demigods, and even the Supreme Lord transcending gender norms and manifesting
multiple combinations of sex and gender. All of these different examples exhibit the remarkable
amount of gender-variance found within Hinduism. In India, people of the third sex—
homosexuals, transgenders, bisexuals, hermaphrodites, transsexuals, etc.—identify with deities
and worship them with great reverence and devotion. Therefore, all these people were included
in the various religious ceremonies and viewed as sacred symbols of peace, good fortune and
culture (Wilhelm, 2004).
Sri Ardhanarisvara7 is possibly the most popular and widely known hermaphrodite deity
in Hinduism (Wilhelm, 2004). Other most popular narratives of Arjunais his appearance as the
5
The Native American berdache is a person who deviates from his or her traditional gender role, taking on
some of the characteristics and perceived responsibilities of the opposite sex. The berdache does not, however, cross
gender lines so much as mix them. Indeed, many Native American cultures considered berdaches to be a third sex.
Most important for the present study is the fact thatberdaches married individuals of the same-sex, and those
marriages were recognized by the Native American laws and cultures (Wilhelm, 2004).
6
The samurai warriors of feudal Japan went to battle accompanied by apprentice warrior-lovers. Literary
sources such as The Great Mirror of Male Love by Ihara Saikaku, depict these relationships as highly choreographed
and romantic, with strong loyalty on each side (Ross, 2001) .
7
One half of the deity is Siva (usually the right side, but not always), and the other half is his wife, goddess
Parvati or Durga. Ardhanarisvara is literally split down the middle with one female breast, one male breast, etc.
The male side is represented in masculine features while the female side is voluptuous and slender with one
largehip. The clothing and ornaments on each side of the deity are also usually represented in male and female
attire. The oldest-known statue of Ardhanarisvara is located in Mathura and dated to the first century
A.D.(Wilhelm, 2004)
16
male-to-female transgender, Brihannala8. Brihannala, a most unusual transgender woman with
masculine features but an exceedingly effeminate gait, manner of speech, and attire. Brihannala
is donned in a woman’s blouse and draped in red silk.Wearing numerous bangles, earrings and
necklaces, she enters the royal palace with the gait of a broad-hipped woman (Wilhelm, 2004).
Likewise, the worship of Sri Ayyappa9, also known as Hariharaputra and Manikantha, is
very popular among the third sex, particularly in South India.
As described in the
BrahmandaPuranaand various medieval narratives, Ayyappa is born from two male deities—
Siva and Vishnu (Wilhelm, 2004).
People of the third sex identify with Bahucara10 in many ways. As a beautiful goddess,
she is deceived into a false marriage with a man who neglects her in pursuit of other men. Later,
while attending a festival, Bahucara is forced to cut off her breasts to avoid being raped by an
evil man. As she bleeds to death, she curses him to become impotent.The first story strikes a
chord with many homosexual men and women who are forced into unnatural marriages, and the
second with women or transgenders who have been assaulted or abused by men (Wilhelm,
2004).
Referring to the traces of LGBTI people in the past in Nepal, leading advocate Sunil
Babu Pant said such behavior existed from the time immemorial. Various religious texts and the
images of deities transcending gender is an example of its existence in the Hindu society. Further
8
When Arjuna refuses the advances of the celestial courtesan, Urvasi, she curses him to become a shandha—
an effeminate man who dresses and behaves like a woman. Indra reduces the curse to one year, and this turns out to
be a blessing in disguise—Arjuna is able to use the so-called curse to his advantage during his exile in the capital
city of Virata. Arjuna enters the city as Brihannala, a most unusual transgender woman with masculine features but
an exceedingly effeminate gait, manner of speech, and attire (Wilhelm, 2004).
9
Once, while chasing Vishnu’s exquisite Mohini form, Lord Siva spilled his semen upon the ground. The
earth goddess, considering that Siva’s semen should never be wasted, stored the first drop beneath her soil. Eons
later, Ayyappa appeared from the earth on the banks of the river Pampa with a jeweled bell around his neck (thus the
name Manikantha) and was discovered by the childless king of Pandalam, Rajasekhara (Wilhelm, 2004).
10
Sri Bahucara-devi is an expansion of goddess Durga mentioned in both the Padmaand SkandaPuranas. She
is especially worshiped by people who wish to lose or transform their sexual identity—transgenders, transsexuals,
the intersexed, hijra, eunuchs, and so on. She encourages such people to emasculate themselves through dreams
and, like a mother, offers comfort and protection during the castration ceremony (or, nowadays, transsexual
operation) (Wilhelm, 2004).
17
cultural manifestation of Maruni11 and Gaijatra12 festival itself is an example of its existence in
the Nepalese society (Sathi, Nepal, 2010). Also, traces of the terms like Taa, Metaa and
DohoriB. Shrestha (Personal communication, Dec 23, 2010)in Nepali dialect clearly exemplify
the existence and acknowledgement of other gender in the past. But with the passage of time,
heterosexuality became a norm expected from the society. Consequently, LGBTI people were
then stigmatized discriminated and intimidated for acting differently.
2.2.6 Situation of LGBTI people in Nepal
Legally it has been stated that all people are equal before the law and are entitled without
any discrimination to the equal protection of law. For instance in the Constitution of Nepal
(1990) it is stated that state shall not discriminate the citizens on the basis of religion, color, sex,
caste, ethnicity or conviction or any of these (Gurung, 2006). Further the declaration of Supreme
Court on December 21, 2007 (BBC News, 2007) guaranteed rights of LGBTI people to live as a
normal Nepali Citizen.
As a result, many people with such propensity started to come out of the closet.
Few have even managed to get respectful position in the society. Things have changed after the
historic ruling; people and concerned authority have become more receptive (Personal
communication, Feb1, 2011). Although, in a slower rate but people have started to get the
citizenship card based on their respective gender identity (The Himalayan Times, April 15,
2011). Further, Central Bureau of Statistics has given official recognition to transgender people
in 2011 survey (AFP, Jan 9, 2011). Also, the Supreme Court’s decision has been materialized in
other sectors as well, for instance, in February 2008; Everest Bank Ltd. produced
applicationforms that included thethird option of "Others" under the Gender category (Yun,
2008). All these initiatives have indeed provided some space to such people.
Maruni is one of Nepal’s classical dances. It used to be performed by male dancers dressed in woman’s
11
costumes and mimicking woman’s behaviour.
12
Traditionally, a good number of the young Newar men in the procession dress in women's clothing. Over
the centuries, the GaiJatra Festival developed a second purpose. In the days when political expression of any
kind was outlawed, GaiJatra was the day when ordinary citizens could vent their frustrations through political and
social satire, without fear of reprisal from the rulers.
18
However, coming out has not been easier for all as the social structure is still guided by
the conventional ideologies, belief and practices. Also, the activities happening in and around the
society seem reluctant enough to support the decision of Supreme Court. For instance, screening
of the film was prevented at the last moment by Russian officials citing the reason that the show
would have to be halted since “sexual and gender minorities issues are against Russian law and
religion” (Thaindian News, Feb 15, 2010). Also, Nepalese police arrested Sunil BabuPanta,
along with 70 lesbians, gays, and transgendered people during a sit-in protest demanding
citizenship rights(Sify News, Sep 14, 2010).
2.2.7 Theoretical orientation
We all have been brought up to think sexuality in essentialist way as for most of us it is
explicitly the product of one’s biology. Thus, the idea is still predominant and hegemonic in
many cultures. (Vance, 1989)
Although all Social Constructionist reject trans historical and trans cultural definition of
Sexuality and suggest instead that sexuality is mediated by historical and cultural factors. But a
close reading of Constructionist texts shows that social construction spans a theoretical field of
what might be constructed, ranging from sexual acts, sexual identities, sexual communities, and
the direction of sexual desire (object choice) to sexual impulse or sexuality itself (Vance, 1989).
Many think major assumption of Social Construction theorist is that individual’s sexual
identity is easily changeable, much like a new outfit plucked from the closet at whim, that
individuals have conscious control over Sexual identity. Often most radical form of
Constructionist theory believes in the idea that there is no essential, undifferentiated sexual
impulse, “sex drive” or lust which resides in the body due to psychological functioning and
sensation. Sexual impulse is something that is constructed by culture and history (Vance, 1989).
However, this instance might be relevant only for the radicals as there are different degrees
of Social Constructionist. This position contrasts sharply with more middle constructionist theory
which implicitly accepts an inherent sexual impulse which is then constructed in terms of acts,
identity, and community and object choice. Therefore, the contrast between middle ground and
radical position makes it evident that Constructionists may well have arguments with each other
as well as with essentialist (Vance, 1989).
19
My argument in this study is based on middle constructionist theory. The paper argues that
we should not only consider how homosexuality is constructed but also how heterosexuality is
constructed. Underestimation of one’s biology and genetics often results into biased perspective.
Therefore, blend of both the theory indeed will help in bringing vivid picture of the reality.
Chapter III
3. Research Problem and Research Methodology
3.1
Research problems and issues
LGBTI people are often stigmatized for revealing their identity and are barred from
various life chances including their stake in formal education and employment. Rarely their issue
is integrated in the micro and macro institution of the society. They are often categorized as an
unnatural people, who fail to fulfill the expected roles and responsibilities in the society. Thus,
they are socially, politically and economically backward and their access to available life
opportunity is very limited. As, deHaan suggests minority groups are often deprived of different
things at the same time and analysis of the relations and processes that cause the deprivation is
must to assess the status of minority. Hence, the framework of Arjande Haan is employed to
appraise LGBTIs access over various life chances.
Also, there seems to be a dearth of research and literatures on LGBTI people of Nepal.
Very few academic researches have been carried out in the arena of LGBTI. Therefore, the
exploration of LGBTIs life chances is must to give definite direction to the present LGBTI
movement.
3.2 Data collection techniques
20
My research relied mainly on different qualitative data collection technique i.e.in-depth
interviews, direct observation, case study and documentary evidence. These different data
collection technique helped deal with limitations of each technique.
3.2.1 Direct observation
Observationin the research is taken as main instrument to analyze their overall behavior.
For social science researchers in particular, observation techniques seem to offer a more
objective and direct view of information of the subject.
Direct Observation in particular is a method in which a researcher observes and records
relevant behavior, events and activities without participating i.e. detached perspective is
emphasized in the method. In this approach researcher is watching rather than participating
(Powell & Steele, 1996).
Observational guideline was developed to assess the behavior of LGBTI people.
As it was impossible13 in given time frame to participate fully in their activities, researcher did
not interfere in any of their activities rather employed direct observation to analyze their
behavior and understandings.
3.2.2 Case Study
Case study is a research strategy, appropriate for exploration of contextually rich events
or phenomena, especially those which: may be queried using how or why questions; or where the
researcher can exercise little control; and which focus on contemporary, rather than historic
information (Schell, 1992). Case study research in particular is good for understanding
contemporary events. Typically case study research uses a variety of evidence from different
sources, such as documents, artifacts, interviews and observation, and this goes beyond the range
of sources of evidence that might be available in historical study (Schell, 1992).Case studies
have also been viewed as a useful tool for the preliminary, exploratory stage of a research
project. Eisenhardt(1989) says that case studies are particularly well suited to new research areas
or research areas forwhich existing theory seems inadequate. To have a careful and complete
13
Direct observation as used here should not be confused with participant observation as
used in ethnography and anthropological survey.
21
observation of the community people Case study was the other data collection technique that was
employed to have an insight on their lives.
Few cases were taken into consideration where their social relationship was explored
both in an individual and institutional level. Their level of access on formal education and
employment was also explored. Data collection was guided by a case study protocol.
Since case studies draw on multiple sources of evidence. These include documents, archival
records, interviews, direct observation, and direct observation. Each of these different sources
needs different approaches to their interrogation, and are likely to give different kinds of insights.
3.2.3 In-depth Interview
In-depth interviewing is a qualitative research technique that involves conducting
intensive individual interviews with a small number of participants to explore their perspectives
on a particular idea, program, or situation (Boyce and Neale, 2006). It is a powerful way to gain
insight into educational and other important social issues through understanding the experience
of the individuals whose lives reflect those issues (Seidman, 2006).Interviewing most
importantly provides access to the context of people’s behavior and thereby provides a way for
researchers to understand the meaning of that behavior and encourages people to reconstruct
their experience actively within the context of their lives.
In-depth interviewing as the main method was employed to collect relevant data for the
study. I conducted 18 in-depth interviews with individuals, who identify as lesbian, gay, bisexual
and transgender.
Interview protocol was devised to ensure consistency and
increase
trustworthiness of the findings. My study is based on two broad samples drawn from the LGBTI
people associated to BDS and heterosexuals who got involved in different programs organized
by BDS. An interview guide with the list of question was developed (Boyce and Neale, 2006) to
ease the data analysis.
Interviews were recorded with the consent of participants and depending upon
interviewee’s interest, situation and availability, the interview lasted from one to three hours.
As to reflect the active stance, the word “participant” has been used throughout this
22
reportreferring to the people I interviewed. The word seems to capture both the sense of active
involvement that occurs in an in-depth interview and the sense of equity that researchers try to
build in the interviewing relationships (Seidman, 2006).
3.3 Selection of the site and the respondents
I collected data from the Blue Diamond Society and the FSGMN (Federation of Sexual and
Gender Minorities, Nepal) Student forum. For me, BDS (Blue Diamond Society) was the only
medium through which I could get hold of the LGBTI people. My major participants were those
community people who have revealed their identity either in the media or amongst their
colleagues at the Blue Diamond Society. However, emphasis was laid on avoiding any
organizational involvement and biasness on participant’s response. Participants were treated
more as individuals rather than employees / associates of BDS.
The Snowball approach was employed to select participants, in which one participant leads to
another (Bertaux as cited in Seidman, 2006). After every formal in-depth interview, I asked
whether the participant could introduce me to someone else, who might be interested in sharing
life experiences. Most of the participants did help me by referring their friends or their
colleagues. To understand the familial position, I also interviewed few of the family members of
my participants who did not have problem in sharing their experiences.
When a researcher employs non-probability sampling technique like snow ball, it indeed
would be a problem to decide the sample size that ensures trustworthiness of revealed data. The
major criterion to decide the trustworthiness of data is the saturation of information (Seidman,
2006). As an interviewer, when I started to hear the same thing over the period of time then I
decided my sample size.
Heterosexual’s perspective is vital for the holistic comprehension of LGBTIs position in the
society. Therefore, to increase credibility of the study,on my convenience, I have also
interviewed heterosexuals who got involved into different formal programs organized by BDS
and the FSGMN.
3.4 Preliminary Study
The pilot study can alert researcher to elements of their own interview techniques that
support the objectives of the study and to those that detract from those objectives. After
23
completing the pilot study, researchers can step back, reflect on their experience, discuss it with
their respective academic committee, and revise their research approach based on what they have
learned from their pilot experience. (Seidman, 2006))
The most important aspect of the Qualitative study is to lay the groundwork for the
mutual respect necessary to the interview process. My preliminary study helped me lay the
groundwork for more extended fieldwork. These field visits in particular helped me to identify
their issue of citizenship and recognition. The staffs of the organization were very supportive and
helped all through the research period.
3.5 Gaining Access and Building trust
My preliminary study gave me an idea on the way to establish access, make contact and
conduct the interviews. Interviewing requires that researchers to establish access, and make
contact with potential participants, whom they have never met. The participants are giving the
interviewers something they want. From the very first day of my field work I started to have
ethical dilemma and often asked myself the question “How do I give back?" as they were giving
me so much.
Since participants were giving me so much I was aware of the fact that I need to be
flexible enough to accommodate the participants’ choice of location, time, and date. Time is
required to build up trust and I have spent reasonable amount of time in getting along with them,
understanding their problem and making them believe that I was in their community to do some
serious research work.
Though I didn’t belong to their community, I was received really well and all of them
tried to make me feel comfortable in their company. In most of the programs that I attended, they
often used to ask me to share my experiences of carrying out research in their area. This request
was very special to me and I enjoyed sharing my experiences all the time. I could feel that being
with them and carrying out study on their issues as a heterosexual woman was taken positively
and accepted by the community. This was indeed a greater step in gaining their trust and
successful completion of this study.
24
3.6 Researcher Identity
While I was attempting to explore social relationship both in an individual and
institutional level, I also had to understand the shifting nature of my own identity in different
contexts throughout the research process, as my participants changed remarkably.
Further, I being an upper-caste, middle-class, urban Nepali hetero-sexual woman with
sound educational background.Iwas always viewed as someone who is completely different in
every respect. Most of my participants belonged to ethnic minority groups, were from rural
villages and had limited formal education. I had to put some additional effort to bridge this gap
as far as possible so as to make my participants comfortable.
I felt that my gender identity was an advantage to get along with MTF (TG) and Gays in
particular as both the category felt that their interest was similar to that of a female. However, at
times even after getting an appointment from the probable participant, I had to cancel the
interview because I felt that they did not want to share their experiences with an outsider. To skip
the interview they used to tell me that “you could relate my experiences with that of other
community people”.
3.7 Issues of Privacy and confidentiality
Privacy of the participantshave been maintained throughout the fieldwork. The personal
information concerning research participants have been kept confidential. However, as issues are
in public settings, it was difficult to maintain the anonymity of those who are out in the media.
Participants were explained regarding what the research is about, who is undertaking and
supporting it, why it is being undertaken, and how it is to be disseminated and used. Research
participants were also made aware of their right to refuse participation whenever and for
whatever reason they wish.
When making notes or recording at the field, participants were made clear regarding the
purpose of the notes or recording, and, as precisely as possible, to whom it will be
communicated. And it was also recognized that research participants have rights in data,
recordings and publications (Statement of Ethical Practice for the British Sociological
Association, 2002).
25
These all were an attempt to follow principles of IRB at an individual level as there isn’t
a formal IRB to provide guidance in this regard in Nepal.
Chapter IV
4. Outcomes and Analysis
4.1 Experiences in their own words:
Only thing that I can do to avoid possible marriage proposal from my parents is to leave the
village and start living on my own - A Lesbian in early 20s
I have a wife and children and I am also in relationship with a guy, I am now compelled to be a
bisexual though I prefer being MTF (TG) - A Bisexual in late 30s
Transgendered people identify their gender as different from that they are at birth. I feel I have a
male brain trapped in a female body -A FTM (TG) in mid 20s
I am leading such a miserable life that I don’t have words to describe my feeling. I go to airport
with an identity of a transgendered female but I don’t have passport based on my gender identity.
26
Now imagine the kind of humiliation that I have to go through as I have the citizenship card of a
man wearing Nepali Dhaka topi14 - A MTF (TG) in early 20s
I myself am very much confused, so it’s obvious for others to get confused. I feel like neither I
am here nor I am there- Intersex
4.2 Understanding of “self” and the “society”
Most of them are unable to come out easily with their true gender identity and sexual
orientation. They position themselves in line with common perception of heterosexuality held by
the society. All my participants have acknowledged the fact that they are struggling hard to
mark their dignified presence in the heterosexual society.
Initially for most of them, self was the reflective of society but later on it was difficult to
accept their “self” which contradicted the dominant societal structure. According to Hogg this is
the process of depersonalization i.e. shifting the perception of the self from being unique toward
the perception of the self as a member of a social category .In this respect the “Me” becomes a
“We” (Thoits&Virshup as cited in Stets & Burke, 1997) i.e. an individual sees herself/ himself as
the embodiment of the in-group prototype rather than as a unique individual. Stryker’s work also
highlights that identities exist within and reflect social structure (as cited inStets & Burke, 1997.
Therefore, for majority of my respondent’s identity initially was constrained by social structure.
A gay in his early 20s told “ I see myself in a larger whole. I know having such orientation
is normal but in consideration to others perspective, having such orientation is unacceptable. So,
I hide my orientation for acceptance in the society”. Therefore, for people like him, social
structure and position persists and develops according to social principle. Individuals are
recruited into positions and they can even leave positions, but for the most part the positions
remain there and maintain its legacy.
14
Dhaka Topi (Dhaka Hat) is a traditional hat, which also is a part of traditional upper caste attire. Earlier it
was mandatory for a man to have a passport size photo wearing Dhaka topi.
27
However, there is also the concept of agency (Shapiro, 2005)). As agents, a couple of
participants did challenge the existing normative pattern. They firmly said that dominant
structure could be changed and individuals can indeed alter the structure. A MTF (TG) in her
early 20s told “we do exist and our existence is not acknowledged in the society. Therefore, the
present structure needs to be reformed and we are the people working hard to reform these pre
dominant structures in the society. These individuals who facilitate for further development of
social structure as change agents give priority to acceptance of their new “self”
According to Higgins (1989) self-discrepancy theory, negative emotion results from a
discrepancy between one’s actual state and one’s ideal state. In this respect, those people who are
partially open are compelled to have two different statuses, which do not meet at any point.
A gay in his early 40s told “I am bound to be a male because I was born as a male, though I
prefer to be a TG. I always have a conflict going on and at times I feel it would be better if I
commit suicide because it is very difficult to handle at times”.
A gay in his early 20s told “Our life is like a drama as depending upon the situation we
need to act. For instance I have two identities i.e. identity of a heterosexual man and identity of a
homosexual man. To meet the role of two different identities, I have two different cell phone and
two different voices. Now imagine how difficult it is for me to maintain these two complex
identities. Until now I have managed but I don’t think I can take this longer. I often think that it
would be better if I commit suicide”.
A bisexual in his early 40s told “I feel guilty for lying as I have pretended to be
heterosexual all my life. I have a wife and she hardly has any clue about my orientation. Neither
I can say I have attraction for the same sex nor I can control my behavior. My life is really
miserable and I know I will have to pay for it in one form or the other”.
Their inability to live according to their actual state indeed has resulted into negative
emotions. The findings indicate that the psychological distress experienced by LGBTI people
were strongly associated with presumed heterosexuality, homophobia, prejudice and
victimization.
4.3 Issues of population
L/G/B, T and I have principle differences in issues and agendas to be addressed primarily
due to their orientation as well as their respective population. Many believe that it will take time
28
to have exclusive movement for different specific categories as that of the United States. A gay
in his late 20s told “Despite of having huge population, reported population is not that big but I
am sure that with all these awareness campaigns, number will increase in the days to come.
Therefore, at the moment population should not be segregated into distinct categories”.
Supporting to this, activists and advocates emphasized the importance of identifying the
segregated group as a sexual and gender minorities rather than specific categories. A gay in his
early 20s told” recently in one of our program we decided to segregate the population into
L/G/B/T/I category but we had difficulty as the population was not proportionally divided. For
instance, there were very few bisexuals but many TGs”. Even in the west, bisexual and intersex
people as a group are nearly invisible in comparison to other sexual minorities owing to slowness
in coming out of the closet.
In the Nepalese context, where various social and cultural factors further deteriorate the
rate of coming out of the closet for the G/L/T, it’s almost impossible for bisexuals to come out
and create a distinct community. Hence, segregation of the LGBTI population is likely to lead
other complexities. At the moment individuals from LGBTI community perceive that since they
already are a minority, the chances of them being further marginalized are much higher if they
segregate in different specific categories rather than one single community. So, it will be very
difficult to advocate for basic rights and give the platform for those who do not want to disclose
their identity. Supplementing to this idea another participant firmly stated that they are not
minority- they are compelled to be minority because huge number of people are reluctant to
disclose their identity and orientation. Their issue is related to sexual behavior and in the country
like Nepal; sexual behavior is something that is very personal. Hence, it is obvious for people to
hide their identity.
My finding also suggests that because of the weak state mechanism manypeople are
reluctant to disclose their identity, and normally only those people who belong outside to
Kathmandu Valley and those who have weak economic condition dare to disclose the identity.
Individuals who are economically sound and are enjoying dignified life in the society rarely
think of disclosing the identity. One of my participants who identify himself as gay said those
people who have good economic background seldom choose to stay in Nepal. They prefer
staying in the countries like New Zealand, Canada, America and Australia where people are not
stigmatized for being homosexual or transgender.
29
Therefore, the present movement is not just of the gays or lesbians or transgender or
bisexual or intersex. But is of the L/G/B/T/I people who have come together despite of having
many differences and have so far been unifying to form one single community.
4.4 Incidences of Discrimination and Exclusion
BDS has become a common for LGBTIs coming from different region, caste, religion and
ethnic background. It has been observed that diversified group of individuals from different
walks of life have been working in the organization but all of them have had similar stories of
oppression, ostracism and humiliation.
For individuals who have opened up regarding their gender identity, nature of
discrimination is found almost similar. However, the degree of oppression and discrimination
varies. Unlike TGs, gays and lesbians claimed that they do not face much discrimination as their
TG counterparts.
Majority of participants belonged to outside of Kathmandu valley, mostly in rural areas,
where people hardly had any clue of such orientation and identity. When they started to exhibit
such behavior, they were forced to change their behavior. This sort of pressure compelled many
to leave their home and live on their own. A FTM (TG) in his late 20s told in a sad tone: “I tried
to convince my parents that I didn’t want to marry at that point of time but I was forced and there
was not anything that I could do than leaving home”.
Smile on face but with watery eyes, a MTF (TG) in her early 20s toldme that “Once I was
in a public transport, coming to my office and I could see people starring at me, gazing my
physique and appearance. They could perhaps figure out that I was a TG. When I was about to
get off from the micro bus, the conductor told ‘these kind of Chakkas15 have also started to walk
openly. I was so embarrassed but there was not anything that I could do”.
All of the participants acknowledged that after historic ruling from the Supreme Court,
violence and discrimination against LGBTI has declined. They say that new generation of
LGBTIs s will not have to go through what they had been through. Leading advocate Sunil Babu
Pant in an interview with KaveriRajaraman said “The violence has gone down dramatically
today, especially from the police and security forces. In general, we used to face the most
15
Derogatory term for LGBTI people.
30
violence from the security forces, not from the general public. That has been resolved now,
especially after the Supreme Court decision. Now police invite us for sensitization trainings; they
ask us if we need protection when we organize programs. At the ground level, a lot of LGBTIs
are getting confidence and have started showing pride on what they are. They have even started
accepting themselves as individuals with a differing gender identity. They carry themselves
beautifully than ever with dignity and pride. Their families have even started supporting them
and accepting the reality”.
Few of the participants thought that homosexuals and transgender people are treated badly
because they give the rest of the society a chance to point fingers at them. It is believed that they
get involved in unlawful activities and show unacceptable behavior like wearing short and
appealing dresses even in the public places, talking loudly and making noise while walking on
the streets, etc.
They are also critical of heterosexuals who go to the area like Thamel16 to get hold of the
people like them without getting labeled as such. A MTF (TG) in her early 20s very angrily said
“why are we only blamed for prostitution when heterosexuals are the ones going to such places.
Hence, I don’t think we are chakkas rather they are chakkas who have been deceiving their
family and society”.
4.5 Strategies adopted to cope with the situation
Those who have been part of the LGBTI movement and have been involved with BDS
were fully aware of the fact that they should handle homophobic situation sensibly. They have
even acknowledged that their everyday life is very uncertain and hence should be preparedto face
any sort of challenges. Those who are out in the media have faced bitter experiences in terms of
further exclusion from society, family and peers, which according to them were expected to a
large extent. My findings suggest that many expected the sense of marginalization that they
would face.
A FTM (TG) in his mid 20s said that “Last week only I disclosed my identity in the media.
Since then, I have noticed that my friends, particularly heterosexuals have changed their
behavior towards me. It hurts but its fine as I have my own life and I don’t regret for being
different”.
16
Thamel is presumed to be the red light area.
31
One of the participant without any fuss said “we are used to homophobic comments and it’s
not a big deal. Earlier, we used to get hurt but now I have realized that they are not aware about
our issue. So, instead of getting hurt we should rather try to convince them”.
One MTF (TG) very boldly stated, we all are aware why we are perceived differently by
heterosexuals. They think we get involved into illicit activities and are immoral. But we need to
make them understand by proving that things cannot be generalized for all. We can be as good as
heterosexuals. They say so because we give them a chance to say. So, we should limit our
behavior and act decently.
For all of my respondents, different gender identity and orientation is a reality. They have
acknowledged that they have to live with it and cannot alter it. Therefore, they are adopting
different ways to meet their interest. Those who are out think they cannot have an enduring
relationship because it’s very difficult to find committed partner. So, majority of them wanted to
adopt a child and create a family. However, it is still very difficult to take this decision as they
are still not recognized by the society. A MTF (TG) in her early 20s told that she wanted to adopt
a child immediately but fears as people like them do not have proper legislation to adopt a child.
I met couple of people from the community who actually were partners but have not been
recognized as so in legal sphere. However, they have tried to portray the relationship wherever
possible. Their friends and co-workers address them as husband and wife. Most of them even
have established a fictive relationship with each other.
FTM (TG) pointing at MTF (TG) told she is my sister and I put her tika on the event of
Bhaitika17. So it seems that they have their own world in their workplace, where they have a
greater comfort level. There even seems a deep understanding level between individuals in this
regard. One lesbian said “we are used to such comment and we all know that TGs have more
problem than G/L/B, so there are many places where TGs can’t go but people like us i.e. G/L can
easily go and we try to put forward the grievance of TGs”.
Most of them who are partially open think their orientation and identity is often taken for
granted by their parents. So, all they can do is hear negative remarks and comments from
parents, who still think their son/daughter is straight. A MTF (TG) in her early 20s very sadly
17
Bhaitika is the last day of Deepawali celebrations in Nepal. It is the most important day and is also known
as Bhaitihar. On this brother and sister day, sisters pray to Yamraja for her brother's long life and prosperity.
32
said “I am very sure that my parents and sibling have the clue of my identity as I have a long hair
and have threaded my eye brows. So, often when I visit them, they treat me as if I am their son
and everything is fine. Instead of interrogating they pressurize me to get married. So there is not
much that I can do. All I can do is hear them speak and say nothing, because I know they are not
going to understand me”.
4.6 Doing Gender18 in the community
Gender is constructed and individuals get in the process of doing gender for life long. All
of the participants in my interviews as well as in their offices or public forum or in their daily
walks of life are constantly found doing gender of the opposite sex.
I myself being a heterosexual female I could see MTF (TG) in particular and gays too
some extent trying to relate their experiences with that of a female (heterosexual). Such behavior
is no doubt constructed but eventually became very natural. They do such behavior because they
like it and feel comfortable in doing such gender bending.
When I was in a field I used to offer chocolates but FTM (TG) often refused and said they
didn’t like the taste. On the other hand, MTF (TG) used to love my offer. Their dressing
mannerisms and the speaking style looked very natural but through my observation I can infer
the fact that they do gender and are cautious enough to dominate their maleness or femaleness by
doing gender of their interest.
One morning, as I was participating at a program organized by Federation of Sexual and
Gender Minorities, Nepal (FSGMN), I noticed a young MTF (TG) getting nervous to speak
aloud in the mass. After a while, I came to know that she was worried that once she starts to
speak loud then it becomes troublesome to hide her husky voice. So, when she spoke, she was
cautious enough to hide her masculine voice. Therefore, in this respect they are busy doing
gender in their everyday lives.
Similarly gays too shared their experiences of feeling shy to talk with a guy and said they
felt more comfortable in getting along with girls. So, they often look for a way to impress a good
looking guy. However, some of them even shared their experiences of trying to change their
18
Gender is the activity of managing situated conduct in light of normative conceptions of attitudes and
activities appropriate of one's sex category (Fenstermaker& West, 2002, p.5).
33
interest by trying to make girlfriends. But they all admitted that they failed in changing their
behavior and no matter how much they tried to get rid of their interest they were unable.
A gay in his early 20s said “Since I am partially open, I want to make sure that I am from
every aspect a straight male whenever I am in a heterosexual community but I have realized the
fact that no matter how much I try to be like a straight guy, my friends and family members often
get the tinge and I am surprised”. So, you cannot say we learn such behaviors it’s within us.
FTM (TG) shared their experiences of trying to be a man of their house. All of them felt
that they were the man from every respect. Though they were female by birth but did not want to
perform any sort of feminine job. A FTM (TG) in his mid 20s shared his experience of placing
bamboo basket on his shoulders when other girls used to carry it on their back.
All of my participants were acting opposite to their biological gender but they didn’t know
that they were transgender until they came into the contact of BDS. Those who are out in the
media have certain degree of freedom to act according to their interest. Majority of them have
left their village and are living within Kathmandu valley or city areas where they have some
form of individual space to express their identity.
All of my participants at one point of timeor other were abandoned by family and society
just because they acted according to the opposite gender and were forced to act according to their
sex. FTM (TG)s were compelled to wear bangles and maintain long hair. To control their
behavior they were often forced by the parents in particular to get married and do gender based
on their sex. Hence, in most of the cases this seem to be the major factor responsible in creating
chaotic environment in the family and eventually compelling such individuals to leave their
home. Also, the present LGBTI movement is particularly emphasizing the fact that having such
orientation and different gender identity is natural and is not constructed. My argument also
partially centers on the fact that having such orientation and gender identity is natural. However,
like heterosexuals, they too are constantly seen doing gender of their interest to meet the
expectation of their community. Therefore, their behavior is influenced by both the biological
and social factor.
4.7 Narratives of Intra community differences
The research findings reveal contradictions in the community as acknowledged by
participants of the difference that exists in the community. My findings suggest that even though
there is a sense of community within the community, individual also negotiate differences.
34
Some of the Lesbians and Gays in particular feel that they are not as much discriminated as
TGs are. They think that unless they disclose their identity they are not perceived differently. A
lesbian in her early 20s told “If I want to apply for a job then I can easily apply as I don’t need to
disclose my orientation at the time of applying. For me, my orientation is something that is very
personal. Therefore, we normally are here to address the issue of TGs as they are more
vulnerable and need our help”. ParmeshSahahani too in his book Gay Bombay shares his
experience of his sexuality as something that he had compartmentalized as something that was
surreptitious and all about the sexual act not about an identity.
In contrast, a gay in his late 20s, who is out, says that his sexuality is something that is part
of his life and is not just about the sexual act. Therefore, for him sexuality is social and not a
personal affair. Had it been personal, he would not have been in the LGBTI movement. Similarly
a partially open gay in his early 20s told “Though I was paid really well, I gave up my previous
job because I wanted to work for the LGBTI community people and contribute significantly in
the LGBTI movement”. For him being gay is all about having socio-political identity.
I also observed that many individuals, particularly Gays, Lesbians and TGs do not have a
proper identification of their own identity. The line to demarcate their orientation and identity
was rather blur. Most of them said they are gay because they cannot cross-dress openly.A guy in
his early 20s who identifies himself as a gay but prefers to be a TG noted the following:“Because
of the personal problem even in the community I can’t cross-dress and I feel inferior for not
being able to cross- dress. Some of the TGs in particular think they are superior because they are
out and can express their identity without any hesitancy”. There were many people like him who
neither fit into the category of gay/lesbian nor into the category of TG. For instance, few of my
participants said that they identify themselves as gays but prefer to be TGs in reality. However,
they are married with a heterosexual woman and even have children. My expectation of their
experiences matching with that of gays at a preliminary stage would often prove wrong and they
would rather match with that of a TG or with that of a bisexual. So, this contradiction further
limits the possibility of having exact population of each category. These people do not seem to
have one single category and perhaps need to be given a different identity.
Primarily due to their explicit behavior and observable identity, TGs seem to have more
problems than their Gays and lesbians counterpart. It was also consented by Gays and Lesbians
that TGs have more problems and were vulnerable to discrimination and intimidation. In this
35
sense, it seems like TGs need more push factors and opportunities. However, some lesbians and
gays including TGs themselves said that TGs get the lime light and are subjected to better
opportunities irrespective of their education and other factors. A gay in his early 20s told “TGs
have plenty of opportunities to explore but gays and lesbians who are partially open have many
problems but don’t have enough opportunities to explore themselves”.
In Nepal, people with different sexual and gender identities are heading ahead together
with common agenda. However, significant differences can be seen amongst the people
belonging to different categories. Recently there was a confrontation with the UML led
government19 regarding the issues of citizenship of Transgender. BDS organized a protest
program to push their agenda forward. However, some gays and lesbians who were not affiliated
to BDS were of the opinion that citizenship issue was directly related to TGs and hence they
need not participate in the protest program.
My finding suggests that TGs in particular have contradiction in relation to their choice of
partner. Most of the TGs said that they prefer to have heterosexuals as their partner but some of
them said that they are also happy maintaining relationship with gays. A MTF (TG) in her early
20s said “if I find gay who is understanding and performs the role of a male then I don’t mind
being into the relationship”. However, a MTF (TG) in late 20s on the other hand said “I am very
clear regarding my interest, so I am never going to entertain a gay. If gay is ready to be into the
relationship with TG then I don’t think gay is an appropriate term rather a person is
heterosexual”. Certain participants narrated the difficulty of finding jobs, pain of losing jobs and
being abandoned from school/college upon revealing their identity. Participants seemed upset
that though they were as capable as heterosexuals, but because of their orientation and different
gender identity, they are expelled from the workplaces. A gay in his early 40s boldly said “One
of the projects that involves LGBTIs and focuses on HIV/AIDS is going to finish its tenure in
next 15 days. We all are hoping that program gets extension because if the program ends, I
wonder where will all these people go and what will they do”.
4.8 Heterosexual narratives
19
According to media reports, some 70 LGBT activists were arrested after they entered prohibited area while staging
a protest in front of the country's main administrative complex in the capital city of Kathmandu. They were
demanding that the Home ministry issues citizenship papers to those who want their gender marked as "third sex"
instead of male or female.
36
To have vivid picture on the issue of LGBTI, views of heterosexual is also important. I was
directed by some of my participants to even talk with Heterosexuals. Since, heterosexuals have
been considered as perpetrators to a large extent by LGBTIs, their views are very important to
have a holistic view on issues of LGBTIs.
In the course of my research, I interacted with many Heterosexuals, who got involved
into different programs related to LGBTIs. I observed that some tended to trivialize the issue of
LGBTI community.People from the community believed that they are taken seriously as one of
the
participants
pertinently
expressed
his
sentiments
“achanoko
peer
khukurilaejandaina”implying that only those who experience prejudice can understand the actual
pain of it. In most of the programs, there seemed to be a distinction demarcation between
Heterosexuals and Homosexuals.
After a formal presentation in a college, a FTM (TG) was responding to a participant
query by saying that he was born as a female but identifies himself as a male. Immediately, some
students at the back started making fun of him and one of the student even said directly that
neither you are male nor you are female, you are nothing. It was humiliating to see someone
making fun of someone’s reality. But the TG in the forum without any fuss said you cannot say
so, as I am a human like you and I do breathe, so you cannot say I am nothing. Nothing is
something that does not exist but I do exist.
Likewise, a program coordinator of one NGO working on women’s issue shared her
experience that women’s organizations are reluctant to give space to the issues of Lesbians. She
mentioned the fact that few women activists refused to participate in the program if women
representing lesbian groups are invited.
Most heterosexuals did admit that they were homophobic and were not able to consider
LGBT behavior as natural. However, they seemed to have some sympathy for intersexed people.
They think that LGBT people often get involved into illicit and immoral activities. Therefore,
they believed that association with such people must be avoided. Only few heterosexuals, who
had a bit of knowledge on LGBTIs issue, went in-depth into the repercussions of discrimination.
Issues of LGBTIs and formal course curriculums
Up till now, trend in the Nepali curriculum has been to consider only the issues of male
and female. Hence, the general understanding is reflected even in the academic field. However,
because of the growing LGBTI movement and awareness at the decision making level, lately
37
their issue has been included in the syllabus of Masters of Arts in Sociology and Anthropology
by TU under the topic gender and sexuality, where the issue of homosexuality and transgender
are dealt to some extent.
Subject teachers believe that inclusion of this topic is a good step towards understanding
and advocacy of existence of more than two predominant genders. Students taking these courses
seem to have three different perspectives. Most of them take it as an unreal and unnatural
behavior; some believe in giving bit of space to LGBTIs and others voice about the need to
advocate the issues and concerns of LGBITs.
Likewise, their issue has also been included in the syllabus of Bachelors of Arts in
English literature by TU under the topic Lesbian, gay and queer criticism (Critical theory today:
A user friendly guide), where different queer related issues are taught. One of the teachers
teaching the subject said students are really receptive and have even started to do literary
research on the issue of LGBTIs.
4.9 Skepticism of the Community people
The LGBTI community expresses a great deal of skepticism about the possibility of
positive change. A 22 year old gay told “At the moment everything is so uncertain in the country
including constitution drafting process. Although, SC has recognized us and has shown a
positive way forward, changes are yet to be observed at individual level amongst general
heterosexual community. Hence, I don’t dare to disclose my identity because of uncertainty”.
For individuals from the LBGTI community, who are out believe that their immediate
families understand them to some extent. However, some families simply fail to accept their
reality and some are even asked to get married. Especially to MTF (TG), the pressure is from the
family to get married and expand the lineage and perhaps live according to their interest later on.
But all of them have refused as they don’t really want to ruin someone’s life and don’t want to
repeat the mistakes which their predecessors have made.
4.9.1 Cost of Coming Out
My findings suggest that there are familial, economic, educational and social/cultural cost
of coming out. Because of the false stereotypes and superfluous bigotry the process of ‘coming
out’ has always been challenging for all of them. Majority of them have fear of being rejected by
38
the family, friends, co-workers and society in general. It is observed that for individuals who
dare to come out open have to accept bumpy ride ahead in terms of discrimination and exclusion
for the society.
Except few, most of them were rejected by the family when their identity was revealed.
For most of them, coming out meant being the targets of verbal abuse, discrimination and
humiliation. A MTF (TG) told “ if neighbor tells something bad to my family or if my siblings
don’t get married I am the only one at home to be blamed for the entire problem”. Likewise, a
FTM (TG) in a sad tone told “My family’s prestige is attached with my identity and I am blamed
for degrading family’s image”. Further, a partially open gay poignantly said” For me, coming out
means ruining the lives of my children. Therefore, I cannot afford to disclose my identity”.
Despite having exemplary service records, two of my participants were literally abandoned
from their respective workplace after the identity was revealed. They were humiliated and were
expelled for no good reason. Most of the TG had to give up their education at an early age for
bending their respective gender roles which shows that even small mark of their identity could
result in exclusion and discrimination from society.
4.9.2 Cost of being partially open/ hidden
My findings also suggest that individuals who are partially open often have to pay the cost
of being hidden more severely. For instance, those who are not able to come out because of
failure to accept challenges ahead, the misery of having to live a life which they do not belong to
is even harder. More than abuses from other members of the society, it becomes a matter of self
– esteem and dignity at an individual level. In this sense, being hidden might even exacerbate
their condition further.
A gay in his early 20s in a sad tone told “Life is difficult when you feel like having to hide
an important part of yourself”. Those who are partially open are leading life of anxiety, fear and
frustration. They are mentally depressed and often think of committing suicide or getting
involved into illicit activities. Most of them are under medical consultation and few are under
medication. Majority of them feel guilty of deceiving their family and friends. Younger gays and
lesbians in particular are not able to concentrate on their studies and have poor academic records.
Married G/L and TG on the other hand are leading miserable life of guilt and disgust.
39
Community people who were into their mid 30s and early 40s regretted for not having
organization like BDS in the past. A gay in his early 40s sadly said “Had there been
organizations like BDS in the past, he would have way better life at present as he would not have
married”. In society like ours, where family’s prestige is attached with member’s identity, the
pressure is always on individuals to hide their real “Self” and live according to their family’s
wish which further worsens their condition.
4.10 Siblings and Parent’s perspective
I found that revelation of individual’s identity has implication both at individual and family
level. Several studies (Strommen, 1990) have also shown that tension arises in the cognitive level
of both the homosexual and the heterosexual member in a family.
Though parents have difficulty in acknowledging the reality but my entire participants
believe that it is society at large that needs to be blamed rather than their parents. Had there not
been societal pressure, they definitely would have been accepted by parents and family.
Therefore, societal pressure seems immense for the parents to not accept the reality. Often social
structure, in the society like ours supersedes individual. For instance, parents of those
participants who were abandoned from the workplace had difficulty in facing the neighbors. A
22 year old MTF (TG) told “I know my parents love me very much. So, sooner or later they will
accept me but because of neighbors they are reluctant at the moment”.
As narrated by the respondents, many believed that their parents did not know the meaning
of G/L/B/T/I. For most of their parents belonging to the community meant being impotent or
having organ anomaly. A lesbian referring to her parents said “They denied by saying that they
were the one who gave her birth and they know that she is not hijaras”. So, according to her for
them being hijara is equal to being lesbian, gay and TG.
There seemed to be a generational difference in perspectives and attitudes towards the
issues as siblings of the participants were more lenient on the issue of LGBTI than their parents.
Therefore, the responses from siblings reveal a more accommodating attitude to the prevailing
hegemony than their parents. A younger brother of FTM (TG) with great confidence said “For
me he (referring to FTMTG) is my elder brother and not a sister”.
40
4.11 Narratives of their Familial Position
Most of the participants preferred living outside of their home. A gay in his late 20s
told“We don’t feel like living at home because we seldom get individual spaces and cannot even
express ourselves”. Individuals from LGBTI Community along with NGOs and advocates
supporting legal rights of LGBTIs seem to have ignored familial position so far, which would be
a matter of concern to individuals who are not open or are partially open. For many of them who
had not disclosed their identity or were partially open, there was no question of having decisive
role in the family.
In comparison to their younger counterparts, older L/Gs who are normally in their mid 30s
and early 40s did have some significant role in the family. Likewise, those who were earning and
were financially assisting the family indeed have some decisive role in the family.
Gays in particular even have problem in property inheritance. Change in their natural
orientation (e.g. G/T to act more like men) seemed vital for claiming parental property.
Particularly for the MTF (TG), it was very difficult to claim for the property because most of
them feared to go back home by cross dressing. Since,until now only two FTM(TG) have
citizenship certificate according to gender, the life opportunity of all the TGs indeed was
restricted not only at home but even at public sphere.
Those who had disclosed their identity did not face problem in acting according to their
interest. Also, they did not have to wait for events like Gaijatra and Mr.and Ms. Pink
competition20 to express their identity. However, few of them said families at times have
difficulty in seeing a person dressed in such a manner.
Those who had not disclosed their identity indeed have difficulty in expressing their
interest. A MTF(TG) in her early 20s responded “I have long hair and have threaded my eye
brows. When I visit my parents, I have difficulty as I cannot present myself as a son nor can I
openly say that I am a TG”.
4.12 States policy and LGBTI
20
About three years ago, BDS started the Miss Pink contest for transgender - men who say they are women trapped
in a male body –Recently they have also started the Mr. Pink Competition.
41
Majority opined that state has not been responsible enough to enact directives of the
Supreme Court. A leading activist working on the issue firmly stated that because of some high
level official’s personal grievances, such minorities were denied from the rights. Regardless of
Supreme Court’s directive until now, only two FTM (TG) have managed to get the citizenship
based on their gender identity. A second FTM (TG) in line to receive citizenship card based on
gender identity reaffirmed that more than a system, it is up to individual’s interest that often
restricts LGBTIs from getting their rights. This clearly exhibits that LGBTI people and the SC
decision is taken for granted by the responsible government officials. A gay in his late 20s
pertinently told “An individual can change even the Supreme Court’s decision”.
Of late, it has been a trend to include LGBTIs issues in the manifestos of various political
parties which seems like a positive step forward. However, couple of participantscritically told
that inclusion of their issues in political manifestos does not necessarily mean that LGBTIs are
taken with respect and dignity by the members of respective political parties. There are many
prominent leaders who are still reluctant to understand the reality of such people, their problem
of citizenship and identity.
Majority believed that if state initiates to take action against people making homophobic
comments, people in due course will stop discriminating and intimidating them. Hence, sate /
government have been perceived as influential institution that should have been more responsible
in sensitizing the issues of LGBTI to general masses.
My entire participants believe that their situation has improved compared to the past. A
MTF (TG) in her early 20s told “Things have improved significantly after the SCs decision i.e.
we are no longer harassed the way we used to be by the police and all”. Similarly, a lawyer said
that after the landmark decision from Supreme Court, although some of the government
mechanism and officials do not want to incorporate LGBTISs issues, they are still obliged to
address it. For instance, the issue of Transgender ideally had to be looked after by Ministry of
Law and Justice. However, the agenda was shifted to the domain of Ministry of Women,
Children and Social Welfare. This itself is an achievement looking at how reluctant officials
were at the beginning.
Most of LGBTIs believe that they received space in the society particularly after
2ndjanaandolan. However, many hiddens still do not have conducive environment to disclose
their identity. A gay in his early 20s sadly told “I can’t afford to disclose my identity because I
42
think it will take ages to get benefit of the policies that have been enacted”. Fear of being
nowhere often restricts them from coming out of the closet. However, if opportunity is given
without any prejudice, they could make an attempt to come out of the closet entirely.
Most of them were aware that changes cannot be experienced in a year or two but
significant step should be taken at the moment to experience changes in the future. Senior
participantsare hoping that the younger generations do not have to go through the kind of
problem that they went through.
4.13 Dynamics of Educational status
Because of the societal perception various reports (Yun, 2008) in the pasthave shown
that, a disclosure of different orientation and identity means having limited access on formal
education. Therefore LGBTI people prefer giving up their education at an early age.
All students, including LGBTI youth, deserve the right to a school environment that is
safe but the reality is different. Advocates have reached the conclusion that education is a must
to bring end to all forms of discrimination. Further, not just LGBTI people rather their issues also
need to be acknowledged in the academic course.
My findings delineate the fact that depending upon ones sexuality and gender identity,
educational level varied. Lesbians and Gays had better educational status than transgender
people. They have managed to enjoy better status in society including schools and colleges
because they did not have to disclose their orientation while acquiring education. Moreover, they
look like heterosexual male and female in physical appearance and hence did not have many
problems in developing their social circle amongst heterosexuals.However, most of them had
poor academics because all their life, their primary concern has been to come out and reveal their
identity along with finding right partners based on their interest. This often hindered them from
concentrating on studies and plan for better future ahead.
My findings suggest thatmost of the TGs did not even complete their high school (SLC
equivalent). It was very difficult for them to give up their internal feelings, interests and desire.
To continue their studies, they had to give up their identity. Majority of them had given priority
to their different gender identity than their studies. Consequently, most of the friends used to ask
them to behave according to their sex and some even made comments like they were chhakas.
43
Teachers at schools in particular did not make any effort to counsel the person with such identity.
Rather seeing at their behavior, they made plenty of homophobic comments. Based on existing
educational system, it is almost unimaginable to think that a teacher would make an effort to
understand the problem of people with such inclination.
One of the MTF (TG) assertively told “Had I known about human rights back then, I would
have definitely filed a case against such teaching system”. Many present TGs are realizing the
fact that they were too young and were not guided by anyone and hence had to leave education at
an early age. They also feel that they did not have conducive environment to acquire education at
home, society and schools.
Even amongst TGs, MTF were indeed very vulnerable because they were extremely
mortified by peers and teachers for showing feminine character. But now that they have realized
the importance of education and regret for not completing their education. They are willing to
acquire formal education. Some of them even said that they are determined to go to schools and
colleges by cross dressing and are ready to confront homophobic comments.
Expression of my participants changed when I asked if they participated in the Social event
like parent’s day, etc. organized by the school management. Particularly MTF (TG) enjoyed
cross dressing and dancing according to their interest. Likewise FTM (TG) also enjoyed cross
dressing and acting as male in the different event like drama and dance that normally a school
organizes.
On the whole every one said they were not accepted by the school environment and were
not encouraged to acquire education and forced tolive like other heterosexuals.
4.14 Dynamics of Employment Status
My findings also suggest that coming out of the closet not only means having limited
access over educational opportunities but also means having limited access and control over
employment opportunities. This fact primarily is the main reason why many people with such
orientation and gender identity choose to be into the closet. There are many reported cases of
abandonment of such people after the identity was disclosed.
Most of the TGs were working in the Human Rights Department and gays/lesbians in
particular were working as the Out Reach Educator (ORE). Those who had better educational
44
status were working as program coordinators. Therefore, in one form or the other BDS was
providing spaces to such people irrespective of their qualification.
Until now very few have managed to work outside BDS with the revealed identity. All of
them think it’s difficult to get job with the revealed identity. Most of them did not have an
experience of applying for a job. Couple of gays did work on some other place but all of them
left because they didnot think it was their niche.
4.15 Narratives of Gays, Lesbians and Transgenders
Majority of them often feel forlorn for not being able to express their feelings and interests
with anyone around. For those who are partially open it is rather difficult to maintain a dual life.
Although out of the closet or partially open, all gays, lesbians, bisexuals and TGs seem to be
struggling hard for acceptance in the society. The lack of safe private spaces forces them to go
for unprotected sexual behaviors in public places. This consequently has an impact on their
relationship and restricts them from having long-term relationships with fellow partners.
For gays and lesbian, their behavior is natural as they were not forced to such behavior by
seeing someone. For most of them, being homosexual is as natural as being heterosexual. Also,
for all the TGs that I interviewed their behavior was natural as they felt like cross dressing and
acting as an opposite gender from their childhood. Therefore, we can infer that their behavior is
natural and their acts are not pretentious because they are comfortable in behaving differently
than their predominant heterosexual counterparts.
It was revealed that majority of them were involved in physical relationship and had been
involved in sexual intercourse at a very early age. Since then, they have managed to have
relationship of their interest although it was difficult for them to get hold of their partners. The
situation for them in villages was more difficult. Finding partners for gays, lesbians and TGs was
always a tedious task for those living in rural villages than those living in urban areas. Majority
of them (L/G/T) had to leave their native villages because of the same reason.
Few of my participants who were married despite being gays, lesbians and bisexuals even
thought of continuing dual life. However, younger gays and lesbians did not want to deceive any
one. They seemed pretty sure that it was not possible to hide their true identity and their
inclinations to their respective spouses.
45
The problem they faced earlier in their lives was to convince their friends about their
different orientation and identity. Most of the parents and friends believed in traditional orthodox
belief of lesbian/ gays or TGs being the ones with sexual organ anomaly. For instance, it was
difficult for gays in particular to say that they are men but only look after male to have the
intimate relationship.
One of my lesbian participant aptly said “we (referring to LGBTI) are considered as people
of fantasy, who do not exist in real life. This perception could be easily clarified by the response
of people on bollywood movies Fire 21 and Dostana22 i.e. People did not mind to see gay couple
in the film Dostana but had a huge problem in seeing lesbian couple in the film Fire”. Her logic
was that Dostana was a comedy and presumed gay couple in the film was fictious as in the end
they turn out to be heterosexuals. While in the film Fire, characters were shown as real and not
fictious. It was an attempt to show how lesbian relationships grow within family.
4.16 Discrimination and harassment in the workplace and Educational Institution
Though he was born as a female, he deliberately started acting like a male since the
age 12. He was happy being with his father and doing masculine work rather than showing
feminine attitude at home. Although, he is having difficulty in convincing his parents about
his orientation, until now he considers himself to be fortunate for not being forced by his
parents to act according to his sex. He feels sorry for all those people who are abandoned by
the family and are compelled to get married with the opposite sex.
Being FTM (TG) for him is as natural as is being male or female. He had never seen
someone with his kind of gender orientation and someone behaving like that of opposite
21
The film Fire is about the relationship between two women, Sita and Radha, married to brothers. Set within
the patriarchal framework of a middle-class Hindu family in Delhi, the film portrays both women as oppressed in
their respective marriages. They turn to each other for tenderness and respect, moving into a sensuous and sexual
relationship. They finally break out of the very patriarchal structures that threw them together, to form independent
lives.
22
The story is about two guys Kunal, a photographer and Sameer a nurse. They meet while they are searching
for an apartment and end up picking the same apartment to rent. But the owner wants to rent apartments to girls only
since his niece, Neha (Priyanka Chopra) stay there also. Sameer gets the idea to pretend to be gay lovers with Kunal
to see if the owner will agree to let them stay. The plans works buy both of them end of falling in love with Neha.
46
gender earlier. He however, started behaving like one without any conscious decision of his
own. So, he assures that he did not learn such behavior by looking at someone because there
was not any one at his village who had such interest. Only after coming to Blue Diamond
Society, he came to know that people like him are known as FTM (TG). At the moment he
feels good for revealing his identity and fighting for its existence.
People make a rare attempt to humiliate him right in the face but he is aware that
people do comment over his identity behind all the time. He believes that in society like ours,
where females for no good reason are discriminated, it’s obvious for people like them to be
discriminated in different spheres. He himself being evicted from Nepal Army due to his
orientation and different gender identity is the evidence that they are compelled to pay huge
price for being different. They do not necessarily have access to basic rights and have been
constantly discriminated for being different and challenging the dominant heterosexual
norms.
Eviction from Nepal Army changed his life and left him shattered. That was the biggest
incident of his life, which he never wants to remember. But he is glad that after the incident he
came in contact of BDS, which he thinks is the savior. He feels of getting a new direction to
lead life more happily. BDS is not only a workplace but rather a home to him.
Though he tries to forget the incident, it has so far been very difficult for him to stop
thinking about those sixty days in jail where he was intimidated. It took him years to come out
of the trauma. He neither accuses society nor his family but thinks Nepal Army is solely
responsible for shattering his life and his parents dream. He firmly states that individuals like
him are often denied of basic rights which are violated every now and then. Only after coming
to BDS, he is empowered enough to raise voice for the rights of community people.
When he went to pursue his career in Nepal army, he was not aware of his identity but
he knew that there was a man inside him. It was a big deal for him to get enrollment in Nepal
Army as the profession itself was more masculine. Looking at his dressing and speaking style,
amongst a pool of 1500 people, he was re-checked and investigated many times. Doctors
involved in medical investigation asserted that he either was a guy or was a hijara but not a
female. That time, he didn’t have the environment around to say that he had feeling for the
same sex and felt comfortable in cross dressing but was a female by sex.
47
For him, things have changed compared to past. He thinks allocation of budget in the
year 2065-66 and recognition of their identity by the Supreme Court indeed has given them
some hope. However, he still thinks his life is uncertain and fears for being illegitimate
because various government mechanisms are still reluctant to accept their identity.
He was not only evicted from his workplace but was also abandoned the plans to take the
School Leaving Certificate exams. He was supposed to give his board exams, at the time when
he was convicted by Nepal Army. Eviction and the torture left him shattered. But after he
came to BDS, he continued his study and at the moment he is doing his intermediate in one of
the colleges in Kathmandu valley. He believes if compared to MTF (TG), FTM (TG) have
better educational opportunities because a girl dressing like a man is accepted to some extent
than a man dressing like a woman.
With major in Journalism and Political Science, he is determined to pursue his career in
media and help his community people. Although, he constantly tries to disclose his identity as
FTM (TG), it seldom gets accepted by society at large. He says teachers in particular are
reluctant to address the issue of sexual minority. Being a student of Journalism, he believes
that it is his responsibility to address these kinds of issues prevalent in the society.
With an anger in face he said “when we students were given the assignment to write an
article on someone, who had inspiration in our lives, I decided to write on Sunil dai. The
teacher then asked “ bhai, are you also from the same community?” . So, you see this is the
condition. People assume that if you write on such issue then you should be from the
community”.
4.17International agencies and issues of LGBTI
Findings suggest thatdonor agencies seem to be responsible at large in establishing LGBTIs
as one of the sexual minorities that needs attention. Also, the major role international agencies
are playing in mainstreaming the issue of LGBTI has been acknowledged by the community
people. Most of my participants were aware of the support that BDS was getting from
international agencies.
However, there are observations that issues of LGBTIs are to some extent driven by donor
policies and priorities. At the same time, people from the community widely appreciate the role
played by donors in supporting institutions like BDS. Different projects undertaken to protect
48
rights of LGBTIs with their support in a situation where state has shown minimalist interest on
the issues and do not seem to allocate enough resources are taken very positively by community
members.
Many western scholars (LaSala, et al., 2008) doing research on the issue of LGBTI are of
the opinion that if someone decides to do research on the issue of LGBTI, the chances of getting
funds for further research are reduced. Contrarily, acceptance of three proposals on different
issue of sexual and gender minorities of Nepal by the SIRF itself exemplifies the fact that
international agencies are receptive regarding the issue of LGBTI.
Chapter V
5. Recommendation
5.1 Recommendation for enhancing their educational status
My findings suggest that educational environment is not conducive to acquire formal
education. High school dropout rates, many suicidal cases and thought of committing suicide
makes it clear that people from the community are not privileged to acquire education of their
interest. Although stories varied remarkably depending upon ones orientation and different
gender identity, all believed that effort should be made not by an individual but by the concerned
institution to bring positive changes in the educational status.
Most of my participants were bullied by the teachers. I believe that situation gets worst
when homophobic comment is made by the teachers than by the friends. So, the educational
institution should be aware of the existence of people with different orientation and gender
identity. Accordingly teachers and management should be trained to handle people with such
propensity.
Above all, state should have proper mechanism to ensure the right of such people to
acquire formal education of their interest. If state makes the provision to punish institution
attempting to expel the student from the school/college for being homosexual or transgender then
eventually, the rates of school drop outs and suicidal cases will decrease.
Hence, my findings suggest that there is a need to have stronger law to bring significant
difference in the educational rates of such people. Also, awareness campaigns must be initiated
49
in a wider level by the concerned authority to bring remarkable difference in the existing
educational rates of LGBTI people.
5.2 Recommendation for enhancing their Employment status
My findings suggest that BDS with some other NGOs particularly focusing on the issue of
HIV/AIDS are solely providing employment opportunities to those people who are out or are
partially out. Although state in every respect is obliged to protect their right of employment, not
much effort has been made so far to assure their right. Hence, the gap is evident in appropriate
framework and mechanism at the implementation level. For instance, few of my participants
were evicted from the workplace after their identity was revealed. The concerned authority
though did not evict them by saying that they were homosexual or TG rather they managed to
provide other evidences to evict them. Superficially, it looks as if they are respecting the decision
of SC but in reality they are not ready to give space to such people in the society.
In the context like this, it is difficult to handle the diplomacy but it must be realized that its
implication is immense on the minorities. So, the national and international human right agencies
should show their concern in bringing the facts and making the lives of such minority easier.
There are very few people working outside BDS with the revealed identity. So, many people
remain in the closet because they have fear of losing job. Therefore, if the job assurance is
provided to such minority then eventually, the number of coming out will increase remarkably.
This study also clearly delineates the fact that economic independency determines ones
happier and healthier life. Those who were earning a bit and financially assisting the family were
leading life of content but those who were struggling hard to earn for themselves often got
involved into illegal activities. For instance, to survive many TGs turn to Commercial Sex
Worker. Therefore, to stop such people from getting involved into illicit activities, economic
opportunities must be provided to them in both the governmental and non governmental sector. .
50
Annex I
Observational guidelines
Name:……………………………
Date:………………………
Venue:…………………….
Characteristics of Participants (Individually and as a group)

Gender, age, profession, dress, appearances, ethnicity

Attitude toward Subject, Heterosexuals and Self

Skill and Knowledge level
Interaction

Level of participants interest

Level of Cooperation/ Support
51
Non verbal behavior

Facial expressions, gestures, postures

Interest and Commitments
Physical Surrounding

The room-space, comfort, suitability
Annex II
Interview Protocol
Date of Interview:
Length of Interview:
Place of Interview
Namaste, I am SadixyaBista and I am an awardee of Matthias Moyersoen Research
fellowship granted by SIRF, SNV, and Nepal. I am doing research on the issues of LGBTI
people in Nepal. Particularly I am focusing on the educational and employment status of the
community people. To understand it holistically, I am also going to focus a bit on the social
relationship both individually and institutionally. I am interested in hearing your experiences,
thought and understanding along with your personal stories. So, the interview is going to be very
informal and I want you to feel comfortable. I will not be using your name directly and
everything that will be discussed in this interview will be kept confidential. Interview will not
take more than 90 minutes.
52
Interviewees name:…………………………
Age:…..
Sex/ Gender:……….
To explore the social relationship of LGBTIs in an individual level
1. What do you understand by sexuality/ gender identity?
2. What is your perception on your own sexuality/gender identity?
3. At what age did you identify your different sexual orientation/ different gender identity?
4. What made you know your sexual (identity)?
5. How was your mental state when you had not disclosed your identity?
6. What sort of changes you experienced after you revealed your identity?
7. Are you in a relationship currently, When and where did you meet this person?
8. Where do you feel comfortable to express your identity/ orientation?
9. What have you thought about your future?
10. What is your view on LGBTI activism?
11. Are heterosexuals becoming more open to the issues of LGBTI?
To explore the social relationship of LGBTI in an institutional level
Familial level
Regarding behavior and attitude of the consanguinal and affinal kinship.
(Parents, siblings, Uncle/ Aunt, cousins…………)
1. What was the parental response after the orientation/ identity was revealed?
2. How did siblings (If have any) react, when the identity was disclosed?
53
3. How is an individual treated by the parent, siblings and other family members

In consideration to decision making

In consideration to access on various life opportunities

In consideration to an individual’s right over the parental property

In consideration to an individual’s interest and behavior
For the parents
1. What was your response when you learnt about your sons/ daughters sexuality?
2. Did you think it was normal behavior? How did you perceive your sons/ daughters
sexuality?
3. Do you assign your son/daughter the kind of roles and responsibility that he/she wants to
carry out?
4. How have you been treating your son/daughter?

In consideration to decision making

In consideration to access on various life opportunities

In consideration to an individual’s right over the parental property

In consideration to an individual’s interest and behavior
5. Any changes on the idea/attitude towards the homosexual/TG kid over the period? Trend?
If yes, causes of alterations/turning point?
For the Siblings
1. What was your response when you learnt about your brother/ sister sexuality?
2. Did you think it was normal behavior? How did you perceive your brother/ sisters
sexuality?
State level
54
1. What do you think about the states policy regarding LGBTIs issue? How
encouraging/discouraging has it been? Why?
2. What sort of role does a state have in sensitizing the issues of LGBTI?
3. How effectively is the formulated policy executed?
4. What sort of role does a state have in ensuring the livelihood of the community people?
About the educational status of LGBTI
1. What is their level of education?
2. Was it difficult for them to acquire formal education? What were the problems that they
had to face to acquire formal education?
3. Any sort of coping mechanism that they have adopted?
4. Do/ did they share their feeling and interest (regarding their orientation) with their friends
at the school/ college?
5. How are/were they treated by their teachers and friends?
6. Do/did they make any remarks (positive or negative) over their sexual orientation?
7. Are/ were they able to participate in the social event organized by the school/college?
8. Is/was the school/college environment encouraging or discouraging for them to acquire
the education?
About the employment status of LGBTI
1. Your present employment status?
2. Is it possible to get an employment with a revealed identity?
3. What sort of occupations are community people usually involved in?
4. Is the working environment conducive for LGBTI people?
5. How is/was the colleague’s behavior and attitude towards them?
55
End of Interview: Thank you very much for participating in this interview.
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