Transgender

A Psychosocial Profile
Mrinalini Purandare
ABSTRACT
The study was conducted to explore psychological issues of transgender. With the
help of structured interview various aspects such as age of realization, social
relations, sex life, assaults, and availability of counseling services were investigated.
Along with the transgender, three counselors were also interviewed. Finally, the
Self-Esteem questionnaire was administered and scored. The obtained results
showed no difference in categories (high medium and low) of self esteem among
transgender. ( 5.04, df 2, ns.) With reference to response to interview schedule it
was found that on the dimension of age of realization the general age was between
11-16 years. On the dimension of differences, it was mentioned by TGs that they
wanted to dress up and apply makeup like girls, enjoyed household chores; this
was more evident during adolescent. As far as reinforcement is concerned most of
the participants reported that their parents treated them like a girl child. On the
dimension of parental relation, most parents expressed initial shock followed by
denial and finally acceptance.
On the dimension of personal and social relation all of the participants are in touch
with others of the same community through NGOs, pick up points and
neighborhood. They have emotional and financial insecurities and constantly live
with the fear of their partners deserting them. In terms of sex life, the first sexual
encounter reported was at the age of 7-18 years. The ones who have undergone sex
change operation were considered superior. Most of them were into sex work.
Assaults were reported by the participants mainly by family members. The TGs
who have undergone counseling, found it to be effective and thus returned for
following sessions.
Keywords: Transgender, Hijra, Social relation, Self esteem
INTRODUCTION
It is not uncommon to overhear a mother warning her child to stay away from a
Transgender (chakka). The child is generally not told the reason (there might not
J. Psychosoc. Res. Vol. 8 No. 1 (2013) p. 61-69
Corresponding Author Email: mdpurandare@yahoo.co.in
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J. Psychosoc. Res.
even be an actual reason!), but is asked to keep a safe distance from them.
Transgender (Chakkas or hijaras) as they are also called, tend to evoke feelings
of pity and sympathy on one hand, and of repulsion and fear on the other. Pity and
sympathy because it is a known fact that they are not accepted in the society, are given
differential treatment, are not given the right to work and education, and have to
strive very hard to earn their livelihood and so on.
The feelings of repulsion and fear tend to stem from the belief that they might
cause some kind of harm, especially to young boys. They are looked down upon as a
taboo, misfits and stigma on the society. It is thought and widely believed that a
curse of a Transgender (hijara) always comes true and therefore it is better to keep a
safe distance from them.
What exactly is it that makes them different from the rest of us? Why is such a
stigma attached to them? What sort of problems do they face? Are they happy with
their lives, have they accepted themselves, do they value themselves?
This study was conducted to answer some of these questions.
A transgender person is someone whose perception of their gender differs from
their genital sex. Transgender is a term used to describe anyone who bends or challenges
traditional gender roles; gays, cross dressers, transsexuals, drag queens and kings,
transgenderists, eunuchs, intersexes, transvestites.
Transgender in Indian context
If there is a new born or if there is a wedding in the family in India, a Transgender
(hijara) always visits to bless and collect money. Families gladly give them the money
mainly to get rid of them. These hijras can be seen walking across slow moving Mumbai
Traffic. Hijras are eunuchs. In the culture of the Indian subcontinent a hijra (also known
by a number of different names and Romanized spellings) is usually considered a
member of the third sex neither man nor woman. Most are physically male or
intersex, but some are female. Hijras usually refer to themselves as female at the language
level, and usually dress as women. Census data does not exist, but estimates range
from 50,000 to 5,000,000 in India alone.
Most hijras live at the margins of society with very low status; the very word
hijra is sometimes used in a derogatory manner. Few employment opportunities are
available to hijras. Many get their income from performing at ceremonies, begging, or
prostitution an occupation of eunuchs also recorded in pre-modern times. Violence
against hijras, expecially hijra sex workers, is often brutal, and occurs in public spaces,
police stations, prisons, and their homes. As with transgender people in most of the
world, they face extreme discrimination in health, housing, education, employment,
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immigration, law, and any bureaucracy that is unable to place them into male or female
gender categories. For example, one hijra reported waiting in the emergency room of
a hospital for hours while medical staff debated whether to admit her to the mens or
womens ward.
Hijras face severe harassment and discrimination from every direction. Traditional
Indian mindset has begun to alter as right now there seems to be both subtle and
appreciable changes taking place in terms of how this group are being treated and
recognized by mainstream society.
Yet these developments come after years of crushing social stigmatization, abuse
and general derision from the wider community.
There is ample research exploring childhood cross-gender behaviors; however,
explorations of cross-gender identities are less common. Research is only beginning to
tell the story of what its like growing up transgender in a gender-fixed world. Recent
developmental explorations of transgender identities suggest that transgender people
typically go through a process of dissonance, exploration, and disclosures that, when
successful, leads to identity resolution. Feelings of difference may begin in early
childhood; some individuals remember first feeling that something was wrong or
out of sync between the body and mind as early as age three. Other children experience
mind-body discord as late as age 12 or 13, prompted by unwanted physical changes
during puberty. Following initial feelings of gender dissonance, transgender individuals
typically experience a period of identity confusion and exploration. This may be a time
of excitement and struggle as the person seeks to develop a sense of true self while
balancing feelings of guilt and shame, pressures to conform, and the need for secrecy
(Pardo, 2008).
Identity development is successful and complete when the individual achieves a
stable, healthy sense of self. Many transsexuals, for example, achieve healthy social
adjustment and psychological well-being post-transition (Cohen-Kettenis & Gooren,
1999). Nevertheless, discrimination, harassment, and fear of rejection may place
transgender youth at risk developmentally, emotionally, socially, and physically
(Grossman and DAugelli, 2006).
A study by Doshi, H. (2000) on mental health of Hijaras of Mumbai has concluded
that, Hijaras have problems of low self-esteem and sex role conflict. They have feminine
sex role, homosexuality and sexual abuse is prevalent.
METHOD
Sample
There were 90 Transgenders who participated in this study.
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Three (3) community counselors were also interviewed all from Humsafar Trust.
Measures
Rosenbergs Self Esteem questionnaire.
The Rosenbergs Self-Esteem scale had 10 items, with 4 response options each. The
scale ranged from 0-30. The scores below 15 suggested low self esteem, those
between 16 and 25 were within normal range and 26 and above were considered to
have high self esteem.
A self designed questionnaire consisting of 23 questions for the TGs.
A self designed questionnaire consisting of 11 questions for the community
counselors
Procedure
Through the NGO working in the field of transgender, the interviews were conducted.
The structured interview covered various aspects such as age of realization, social
relations, sex life, assaults, and availability of counseling services and so on. Along
with the transgender, three counselors were also interviewed. The interview questions
were regarding the issues that are TG specific and how they are dealt with in the
counseling session. Finally, the Self-Esteem questionnaire was administered and scored.
The results were discussed with reference to response to interview schedule and
questionnaire.
RESULTS AND DISCUSSION
This research was conducted to study self esteem of transgender. This study was also
conducted to observe the behavior and lifestyle of transgender (TGs). Various aspects
of the TGs lives were studied. Following are the results obtained.
Table 1.1
Frequency of transgender in low, average and high self-esteem category.
Number of Individuals Low self-esteem Average self-esteem High self-esteem
30 38 22
5.04, df 2, ns.
30 TGs were found to have low self-esteem, 38 TGs were found to be in the
normal range and 22 TGs were found to have a high self esteem. Most TGs had an
average self esteem. Chi square value was found to be non-significant.
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Results of structured interview
Realization
This dimensions records the approximate age at which the TGs realized that they are
a little different from other peers in their schools or surroundings. The general age
was found to be between 11 to 16 years. One of the reasons they realized the difference
was the constant teasing and taunting by the people in their neighborhood and school.
They reported being called by names such as bailya, and mamu. One of the participant
reported watching romantic movies as opposed to playing outdoor games with her
brother (almost of the same age), which, she said made her realize that she might be
different from other boys of her age. Another TG reported having been neglected by
her family but getting that attention from her boyfriend who treated him like a girl.
This led to belief that she was a girl. Attraction to boys was also seen among the TGs
which again made them realize that something was different.
Differences
The behaviors and attitude of TGs as compared to their peers were strikingly different.
All of the TGs mentioned wanting to stay with and behave like their female friends
and relatives. They mentioned dressing up and applying make-up just like girls. They
also reported doing these things secretly when no one was around. A few TGs reported
enjoying doing household chores like cooking, cleaning, etc. which by our society is
specific to girls. These differences were prominently seen in adolescence where in the
boys generally like to play outdoor games and watching action movies as compared to
the TGs who preferred staying at home and watching girly movies. Almost all TGs
imitated walking, and talking like girls which they later inculcated in their everyday
lives. Many of the TGs reported dressing themselves as girls and dancing in festivals
like Ganesh chaturthi, Navratri, etc so as to disguise themselves in the crowd. The
major difference observed was that they felt attracted to boys. One of them reported
to having felt good on seeing her brother coming out of the bath. She said that she
was not sexually attracted to her brother but she fantasized about other boys
coming out of the bath.
Reinforcement
Most of the TGs remembered being dressed like girls by their parents for various
reasons, some of them being, not having a girl child in the house, or considering the
girly attire looking cute on their son. This happened up to a certain age. However
there were some TGs who reported being punished by their parents if they behaved
and dressed like a girl. Many others were not reinforced by their parents to dress or
behave like girls.
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Parental Relationship
Initially on knowing that their son is a TG, most parents were shocked. This reaction
was followed by denial, and followed by anger. Then the parents tried to seek some
medical treatment or relied on tantriks and babas. With the passage of time, they
seemed to have come to terms with the identity of their son being a TG. Most of the
TGs were in varying levels of contact with their family ranging from phone calls to
visiting them secretly (without the knowledge of neighbors and villagers). Some of them
live with their families. A few said their parents and siblings visited them, and a fewer
still had their mothers staying in touch with them.
However, there were a handful of TGs whose parents accepted them
unconditionally. Still, some of the TGs have not revealed their identity to their families,
and whenever they visit their homes, they do so as men.
Social and Personal relationships
Very few of them were in touch with their childhood friends. Some of them were rebuffed
by their friends. All of them were in touch with others of the same community (through
NGOs, pick up points, same neighborhoods). Another mode of socializing for the TGs
was through workshops held by the NGOs where they get to meet other members of
the community. A lot of TGs had partners(s) [boyfriend(s)] short flings or relationships
varying from a few weeks to months to years. Many TGs were found to be married
and were home-makers. In spite of being in steady relationships, or marriages, they
were found to have emotional and, financial insecurities. Apart from this they constantly
lived in the fear of their partner/husbands deserting them under family/societal pressure
or the need to have an offspring.
Sex life
The first sexual encounter (consensual/Forceful) was generally ranging between 7 yrs
to 18 yrs. The encounter was with a boy/man within the vicinity friends, relatives,
neighbors. For most of the TGs, the first sexual encounter was consensual, although
cases of rapes have been reported.
A lot of TGs have undergone sex change operation. Those who have consider
themselves superior to those who havent.
Most of those interviewed, have been into sex work at least at some point of time
for financial support. The time period for which they have been involved in sex work
varied from a few months to years. Some of them have accepted it as part of them
being a TG. A few of those who have been married worked as commercial sex workers
even after their marriage with the consent of their spouses. Strikingly, there were 4
TGs who had never indulged in sex work.
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Assaults
Many cases of assaults have been reported by the TGs. In one case particularly, the TG
was raped when she was 7 years old. The other one was raped by the teacher when she
was 10 years old. Some of them have been assaulted by their family members, boyfriends,
and teachers. Some of them blame these assaults to be the reason for them being a TG.
One of the participant reported being guided into sexual activity by the teacher.
SPECIFIC PROBLEMS
Some specific problems faced by the TGs because of their identity were being shunted
by the society, being taunted, and teased, given differential degrading treatment, and
restricted job opportunities. Many of them also reported being refused as tenants.
Even after being in steady relationships, some of them experienced emotional and
financial insecurities as most of them had no one to fall back upon.
Many of the TGs lived with their gurus and have confessed to the counselors
about the financial and emotional pressures faced because of their gurus. This was
because of the guru hierarchical system.
Treatment
Most of the TGs have been subjected to some form of treatment for their androgyny
(feminine) behavior. The treatments included visits to tantriks or babas who performed
havans, black magic, voodoo and mantras; giving them curing pills, injections, and
something as severe as shock treatments.
Counseling
Most of the TGs did not report going to any professional counselor for help. However,
they relied on their gurus and friends (from the community) for help. Counselors
have reported that most of the TGs came for HIV-AIDS testing and counseling. Very
few came to them for personal problems, which varied from relationship problems,
understanding their identity and coming to terms with it, effectively solving the disputes
with parents related to their identity, and problems with gurus. Most of the times
they are referred, but when they came voluntarily, the counselors said it was easier to
deal with their problems.
Most of the times when individuals came to the counselors they have had already
solved their identity crises, i.e. they knew they were TGs. Those few who were still in
the crises situation, the counselors tended to help them with what questions they were
to ask themselves. For instance, how frequently they felt like a girl and wished to
girly things, whether they were happy to do all those things being a male or whether
they specifically wanted to dress up as girls. If so, how frequently they wanted to do
so. The counselors said that the ultimate decision was to be taken by the individuals
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themselves and that they only helped them to come to terms with it accept themselves.
The counselors did not use group therapy as the intensity of the specific problems
faced by the TGs tended to be different, making individual therapy better than the
group therapy. Generally, empty chair and role-playing techniques were used.
The support group conducted workshops for the benefit of TGs. A chance to
socialize, forging new bonds, dealing with loneliness, providing opportunities to
demonstrate their skills and talents were some of the basic aims of the workshops.
The TGs who have undergone counseling, found it to be effective and thus returned
for following sessions.
CONCLUSION
In general the research has studied several aspects pertaining to the lives of the TGs.
In spite of many problems, they continue maintaining a happy-go-lucky attitude.
Keeping their problems aside, they have come to appreciate life the way it comes,
hoping that their next birth would be different from this one. This has implications for
policy planning for TGs, in terms of greater counseling facilities and prevention and
control of HIV/AIDS.
Limitations
The researcher interviewed 90 TGs who were women trapped in the body of male.
The major limitation of the study was that the males trapped in the bodies of
females could not be studied. This population was not distinguishable as many of the
girls disguised themselves and passed as tomboys.
The families of the TGs were not interviewed.
Since most of the interviews had to be taken in one go, the rapport building was
not sufficient for the TGs to discuss the intimate details of their lives.
ACKNOWLEDGEMENT
The researcher would like to acknowledge the support and cooperation extended by
NGO - Humsafar Trust, Mumbai, working in the field of Transgender.
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Cohen-Kettenis, P.T. and Gooren, L.J.G. (1999) Transsexualism: A Review OF Etiology, Diagnosis and
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Doshi,H.(2000), Mental Health of Hijaras of Mumbai city: An In-depth Analysis. Unpublished M.Phil
Disseration. SNDT Womens University, Mumbai.
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Grossman, A. H. and DAugelli, A. R. (2006). Transgender youth: Invisible and vulnerable. Journal of
Homosexuality, 51(1), 111-128
Pardo, S. T. (2008). An exploratory study of identity conceptualization and development in a sample
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ABOUT THE AUTHOR
Dr. Mrinalini Purandare, Associate professor and HeadDepartment of Psychology, SNDT Womens
University, Mumbai.
Reproduced with permission of the copyright owner. Further reproduction prohibited without
permission.