The History of the Trans Movement in Pakistan

Introduction: A Long, Complex Journey

Pakistan’s transgender community — commonly known as khwaja sira, and historically linked with the hijra culture of South Asia — has a long, intricate history. From once holding positions of honor in royal courts to being marginalized by colonial and modern laws, the story of transgender people in Pakistan is a tale of resilience, tradition, and a fight for dignity.

This article traces that history, showing how trans people in Pakistan have moved from positions of respect to marginalization and now towards reclaiming their rights through activism and legal reform.

Ancient & Medieval Times: From Sacred Roles to Royal Courts

Spiritual and Cultural Roles

Long before the concept of a “trans movement,” gender-diverse people were respected in South Asian cultures.

In Sufi traditions, khwaja siras often held spiritual positions, leading ceremonies and serving at shrines.
Many communities considered them blessed with a special connection to God, inviting them to bless weddings and childbirth.

The Mughal Era (16th-18th centuries)

Under the Mughal Empire:

Khwaja siras served as court eunuchs and guardians of harems, managing palace affairs.
They held influential administrative roles and were trusted advisors.

Their presence was institutionalized and respected — a far cry from the marginalization that followed.

British Colonial Rule: The Roots of Marginalization

The Criminal Tribes Act of 1871

British colonization dramatically changed perceptions:

The British introduced the Criminal Tribes Act (CTA) of 1871, which targeted various communities, including hijras (as khwaja siras were commonly categorized), branding them as “criminal by birth.”
The colonial administration viewed hijras with suspicion, associating them with immorality and outlawing their traditional roles like performing at weddings.

This stigmatization laid the foundation for social exclusion and police harassment that persisted well into the 20th century.

Post-Independence Pakistan: Continued Marginalization

Life on the Margins

After 1947, Pakistan inherited many colonial attitudes and legal frameworks. Khwaja siras were:

Largely pushed to the fringes of society.
Often had to survive through begging or ceremonial dancing (badhaai), with limited access to education or mainstream employment.

Social stigma meant families frequently rejected transgender children, forcing them into guru-chela networks for survival and community.

The 2000s: The Dawn of Visibility and Activism

Landmark Supreme Court Rulings

In the late 2000s, Pakistan saw significant legal progress:

2009: The Supreme Court ruled in favor of recognizing transgender people as a distinct “third gender,” ordering that they receive National Identity Cards (CNICs) with this identification.
Subsequent rulings directed authorities to provide them with employment opportunities, inheritances, and protection from harassment.

This was a pivotal moment that formally recognized transgender citizens.

Formation of NGOs and Community Groups

Organizations such as:

Sangat, Gender Interactive Alliance (GIA), and Khawaja Sira Society began actively advocating for health, education, and legal rights.

This era also saw transgender activists like Bindya Rana, Almas Bobby, and later Nayyab Ali rise to prominence, giving the movement strong, visible leadership.

The Transgender Persons (Protection of Rights) Act, 2018

A Historic Law

In 2018, Pakistan passed one of the most progressive transgender rights laws in the world:

Self-identification: Allows trans people to identify their gender on CNICs, passports, and driver’s licenses without medical boards.
Guarantees protection from discrimination in education, healthcare, employment, and public spaces.
Calls for establishing protection centers and safe houses.

This law was celebrated globally, positioning Pakistan ahead of many countries on paper regarding trans rights.

Ongoing Challenges: Social & Political Backlash

Rising Conservatism and Legal Attacks

Despite legal protections:

Trans people still face extreme violence, harassment, and social ostracization.
In 2022-23, some conservative groups challenged the Transgender Act, claiming it contradicted Islamic principles. This led to attempts to roll back provisions on self-identification.

High Rates of Violence

Pakistan’s trans community continues to be vulnerable:

Frequent murders and assaults are reported, particularly in Khyber Pakhtunkhwa.
Police often fail to protect or investigate crimes properly.

A Vibrant Culture of Resistance

Visibility in Media and Politics

Despite the dangers, Pakistan’s trans community is increasingly visible:

Trans models like Kami Sid and actors such as Rimal Ali have broken into mainstream fashion and film.
Nayyab Ali ran for political office and continues international advocacy.
Trans people have also been hired as traffic police in some cities, creating hope for wider social acceptance.

Pride Events and Awareness Campaigns

Various NGOs now organize workshops, pride walks, and HIV awareness campaigns.
The community uses social media to amplify their voices and educate the public.

Conclusion: A Struggle Far From Over

The history of the transgender movement in Pakistan is both inspiring and sobering. From esteemed roles in Mughal courts to the marginalization of colonial times, and finally to modern activism and landmark legal victories — the journey reflects a community’s incredible resilience.

However, laws alone aren’t enough. True equality will only come when families embrace their trans children, society stops treating them as outcasts, and institutions actively protect them from harm.

As Pakistan’s transgender movement continues to evolve, it offers hope for a future where khwaja siras can reclaim their rightful place in society — not just by law, but by cultural acceptance and respect.