Undoubtedly, gender and sexuality is a social construction. It is not a new one; rather it has existed for centuries, which is why today, the roles of the genders and their sexuality are preconceived and predetermined concepts. Yet there have been more than just two major forms of gender, that is, male and female and the third form relates to the category of individuals that are not classified as neither male nor female in the society. Although in some societies, there are people who are strict about the rules following gender and sexuality, there are others who are more gender-fluid and accept and identify the third class of gender as well.
The construction of gender is begun at the time of birth of a child. It is not only the sex, the physical traits that determine the individual being a male or a female, rather there are other factors as which determine the masculinity and femininity of a person. For example, young children are allotted the colors blue for boy and pink for a girl, since their birth. This defines their gender at this early stage in life. Accordingly as they grow up, they are given toys that are meant only for their specified gender. Boys will be given action figures and toy cars whereas girls will be given kitchen sets, dolls and doll houses to play with. This is something that society predetermines for its individuals and hence gender and sexuality become ingrained in their minds and this very mindset is passed through the generations. It is not until a ‘peculiarity’ occurs where there might be something physically averted at the time of birth, which makes gender and sexuality a conflicted topic for society. (Padawer).
It is the case of ‘hijras,’ transgenders, agenders and transsexuals which produces a variation or deviation from the society’s constructed idea of gender and sexuality. This shows that gender is actually more fluid that society has originally planned it to be. Earlier, the concept of boys being restricted to the color blue and sticking with tough games and chores is now changing. This is because gender cannot be controlled very easily. Although society tries its best to mold its individuals according to the constructed norms, there will be boys who will want to dress up like women or go for dance classes like ballet and their sexuality might be homosexual instead of heterosexual and their inclination might be liked by other boys as well. The more this inclination is suppressed and controlled the more chances there are that the individual might become rebellious, depressed or turn to self-harm. This is the reason why many parents turn to allowing their children to choose their sexuality and lifestyle choices. Although there are reservations amongst parents, that being gay might lead to STDs or committing suicide or taking drugs. However, this is a stereotypical notion of parents and the society. (Schulman).
Hijras, on the other hand, are individuals that consider themselves gender. (Nanda).
The word comes under the concept of eunuch which means someone less than a man. They are born without male genitals but possess certain features of masculinity, however as they do not have any feelings of sexual desire, they may feel that they have renounced their sexuality in a spiritual sense of it. This is, however, untrue because they do have sexual desired but their desires are strictly for men. Hijras might dress up as females, apply makeup and their overall demeanor will imitate a female’s. They make up a minority of society, yet they are not still existent as a taboo in many societies because their definition of gender and sexuality does not fit that of society’s socially constructed one. (Nanda).
There are certain attempts made by these minorities of the society present as lesbians, gays, bisexuals, transgenders, ‘queer,’ intersex and asexual. These people mark the current and coming generation of people that are trying to break the constructed norms of society that include breaking stereotypes about the queer group, which is an umbrella term that was coined by the gays in the early 90s. The recent allowance of gay marriages in the country has broken one major stereotype of marriage amongst the gay community and they are given equal rights as per the rest of the ‘straight’ community in the country. Bisexual individuals have also faced issued regarding their sexual orientation and need for having both male and female sexual partners. This labels them as queer too, yet they are given the freedom to marry who they desire as well. (Schulman).
Apart from this group of people and regards to their gender and sexuality, there are the ‘normal’ individuals in society who are labeled as male and female. Males and females are given their generic roles as males being the bread-winners and the females being the home-makers. Yet females feel that they are being undermined in their role as individuals and are treated unfairly because there is no law that specifies the roles of females. This is why there are women who are trying to break the stereotypes and live as men so that they can be given equal treatment as men. Living in a patriarchal society has suppressed the rights of females as the second gender. Here it is their gender that is the element which determines their role, in light of their sexual characteristics. (Bilefsky). Females cannot be equal to men because of their reproductive function and this makes them liable to staying at home and working for the family. Hence if a woman has to be essentially strong, she would need to cut her hair and live a life of celibacy which would enable her to do other things in society. Thus, gender and sexuality are predetermined notions by society that have certain variations, nevertheless they are socially constructed and are considered a norm.
Work Cited
Bilefsky, Dan. Albanian Custom Fades: Woman as a family man. The New York Times. 2008.
Web. 3 March 2016.
Nanda, Serena. Hijras as neither man nor woman. The Lesbian and Gay Studies Reader.
Routledge. 1993. Web. 3 March 2016.
Padawer, Ruth. What’s so bad about a boy that wants to wear a dress? The New York Times.
Web. 3 March 2016.
Schulman, Michael. Generation LCBTQIA. The New York Times. 2013. Web. 3 March 2016.
