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Transexuals Girls

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Ryan Wolowski cought up with R. Sky Palkowitz aka The Delusional Diva and John E. from New York who attended there first ever live Amanda Lepore performance. The show took place at Be Bar which is located 1318 9th St., NW Washington DC.
LGBT GLBT LGB lesbain lesbian gay bisexual transgender transexual transsexual trans people TS sex sexual orientation cross dress dresser crossdresser cross-dresser TV transvestite DQ drag queen queens king kings transvestite Transvestism androgyne intersexual intersex intersexed other quer queer and or questioning agender genderqueer third gender reassignment surgery hormones bigender identity role non heterosexual str8 homo homosexuality homosexual community culture cultures people pansexual polysexual asexual feminist girl girls lady ladies women womens girlfriend girlfriends boyfriend boyfriends boy boys man men mens guy guys butch femme dyke diva divas she male shemale shemales transition transitioning effeminate Hijra two spirit two-spirit rainbows rainbow flag flags pink triangle triangles prides pride parade parades rights marriages marriage civil union unions acceptance equality
Striking a quick pose on the Catwalk at S4 in Dallas.
Despite living as a man I have a desire to dress up and appear as a woman. I won’t deny I have some angst about this. I fear being discovered as a cross-dresser and I worry my actions are offensive to women. I admire women, and I truly adore them. I’m sure many people would see my actions of attempting to emulate women as a weird thing for a man today. Well, part of me is definitely transsexual. Since childhood part of me has felt more girl than boy. I never acted on this feeling though in terms of pursuing a physical gender change transition through surgery and hormones. I felt girlie but I also liked being a boy. I was attracted to feminine clothing and had strong desires to look female as a teenager. I was envious of girls when I realised I had no breasts developing, facial hair started growing and my body began to get hairy. For awhile in my early teens I was distraught.
I had seen female impersonators, as opposed to drag queens, on television and in magazines. This was the early 1970s when female impersonation was an art form in the world of entertainment. I confess I was in awe of these men that could transform themselves into ultra feminine women. I was more intrigued by the fact that people enjoyed their performances. I knew if I had been caught dressed up as a girl in make-up, dress and heels my own reception would have been the opposite. Violence from other boys was a very likely outcome back then.
I became a part-time secret girl in my teens. I was fortunate that physically I wasn’t very masculine and I was quite small in height, I was thrilled about this as a boy! I tried to keep myself physically in favour of being feminine but trying not to make it too obvious.
I was feeling confusion, as sometimes I found I was quite happy being a boy. I found I liked the notion I could on occasion become a girl. I was also confused by the feelings of knowing I loved to be female yet as a male I was excited by the idea of the dressing up as a girl and the whole illusion of it all. I was in a way, a female impersonator and loved it! Of course I had no theatrical performance element, I was just a teenager who loved pretending to be a girl. I had further confusion because I found girls attractive but had no attraction towards men. I used to wonder why I was dressing up as a girl and question my sexuality. No matter how often I mulled it over I just did not find men attractive. The paradox was, when I dressed as a girl I used to have a desire to appear alongside a man as his female companion. That used to freak me out in my mid teens! I now think it is down to my vanity wondering if I could be a convincing female alongside a male. I had the fantasy of that scenario but I only wanted it for appearances not for any intimacy. Knowing what men are like, I avoided ever fulfilling this fantasy as I feared a violent outcome when I was exposed as being a boy not a girl.
I had a major purge at the age of twenty four and grew a beard and avoided any cross-dressing for nearly eighteen years. It was a struggle, I admit it. My desire to dress and look female never left me. By my early forties, I just knew I had to begin cross-dressing again. It was a painful period for my wife and family as up until that point they had no idea I wanted to become a woman every now and again. I think they feared I may transition and live full time. To be honest, I had settled into my male life, despite my desires to dress as a woman, and liked how my male life had panned out. I have no desire to lose that now. I just felt I needed the occasional opportunity to unlock myself fully and free up my female self.
I still rarely cross-dress as I have no wish for my female self to impact on the family. I always wait for an opportunity when I’m alone and have no chance of being disturbed. These opportunities rarely present themselves so over the last twenty years since I restarted my cross-dressing I typically only find one or two opportunities a year. Some years I have no opportunities at all and have to wait for over two years at times. Currently, I last cross-dressed in March 2020, literally days before the Pandemic and lockdown restrictions arrived. I do hope to be able to cross-dress once more in the summer of 2023. I’m not seeing any opportunity presenting itself before then. I may get lucky but I doubt it.
Part of the issue comes from when I do cross-dress I only ever wish to do it fully. By that I mean, I can’t just enjoy putting on a dress or a bit of make-up. My need requires me to physically change a few things. I only ever want a hair free body when I cross-dress and I only ever want shaped more feminine styled eyebrows. I like to feel I am feminine not male. Having shaved legs, chest, arms and…other areas…is essential for the emotional fulfilment I enjoy from presenting myself as a woman. I really want to become as feminine as I can achieve.
I will freely admit I enjoy the process of transforming from male to female. Shaving off my body hair and reshaping my eyebrows is a physical commitment to my female self which is always an exciting and daring thing to commit to. I entitled the picture accompanying this narrative, which is actually a still frame from one of my videos, ‘Putting it all together’. I gave it that title as that’s how I think of my transformation into my female alter-ego.
It is a process, it all starts with the physical body preparation I mentioned then moves onto other physical aspects. Do try to keep my figure more feminine by keeping my weight down. This helps me feel more girlie when I wear female underwear and clothes. The shaved legs, chest and arms are essential for me, I cannot cross-dress without doing that. I want smooth hairless legs and arms and chest area when I wear skirts and dresses and high heels. Tucking my genitals is also essential. I find quite significant psychological shift occurs when I do this. It may seem strange to say it, but despite being a man I love it when I’m ticked and the male ‘bit’s are gone. It feels so good!
I always love putting on my make-up, I love to wear make-up and truly adore it. Having had a super close facial shave I get a wee thrill the moment I start to apply my foundation make-up. By the time I’ve finished I am thrilled to be wearing foundation, blusher, eye-liner, mascara and lipstick. I feel a lot closer to my female self by this point. Doing my wig is also an amazing moment, I suddenly feel the woman has arrived. By this point I’m usually wearing my knickers and bra with my silicone breast forms fitted. I usually put on tights (pantyhose) at this point and I enjoy the tactile sensation of them on smooth shaved legs.
Next step is to put on a dress, I love dresses and really feel good wearing them. I find spending time in a dress doe alter my mannerisms and posture, I do prefer them to my male clothing. My finally part is stepping into my high heels…heaven! I just love wearing them. To finally be smooth all over, have shaped eyebrows and be in dress, heels, make-up and a wig is just so intoxicating. I am often heady with the pure elation of the moment.
Knowing I can feel feminine for the next few hours is just an incredible feeling. I love cross-dressing! No
Hijra (for translations, see [n 1]) is a term used in South Asia – particularly in India and Pakistan – to refer to trans women (male-to-female transgender individuals).[1][2] In different areas of Pakistan and India, transgender people are also known as Aravani, Aruvani or Jagappa.[3]
In Pakistan and Bangladesh, the hijras are officially recognized as third gender by the government,[4][5] being neither completely male nor female. In India also, transgender people have been given the status of third gender and are protected as per the law despite the social ostracism. The term more commonly advocated by social workers and transgender community members themselves is khwaja sira (Urdu: خواجہ سرا‎) and can identify the individual as a transsexual person, transgender person (khusras), cross-dresser (zenanas) or eunuch (narnbans).[6][7]
Hijras have a recorded history in the Indian subcontinent from antiquity onwards as suggested by the Kama Sutra period. This history features a number of well-known roles within subcontinental cultures, part gender-liminal, part spiritual and part survival.
In South Asia, many hijras live in well-defined and organised all-hijra communities, led by a guru.[8][9] These communities have sustained themselves over generations by "adopting" boys who are in abject poverty, rejected by, or flee, their family of origin.[10] Many work as sex workers for survival.[11]
The word "hijra" is an Urdu word derived from the Semitic Arabic root hjr in its sense of "leaving one's tribe,"[12] and has been borrowed into Hindi. The Indian usage has traditionally been translated into English as "eunuch" or "hermaphrodite," where "the irregularity of the male genitalia is central to the definition."[13] However, in general hijras are born with typically male physiology, only a few having been born with intersex variations.[14] Some Hijras undergo an initiation rite into the hijra community called nirwaan, which refers to the removal of the penis, scrotum and testicles.[11]
Since the late 20th century, some hijra activists and Western non-government organizations (NGOs) have lobbied for official recognition of the hijra as a kind of "third sex" or "third gender," as neither man nor woman.[15] Hijras have successfully gained this recognition in Bangladesh and are eligible for priority in education.[16] In India, the Supreme Court in April 2014 recognised hijra and transgender people as a 'third gender' in law.[17][18][19]
Nepal, Pakistan, India, and Bangladesh have all legally recognized the existence of a third gender, including on passports and other official documents.
The Urdu and Hindi word hijra may alternately be romanized as hijira, hijda, hijada, hijara, hijrah and is pronounced [ˈɦɪdʒɽaː]. This term is generally considered derogatory in Urdu and the word Khwaja Sara is used instead. Another such term is khasuaa (खसुआ) or khusaraa (खुसरा). In Bengali hijra is called হিজড়া, hijra, hijla, hijre, hizra, or hizre.
A number of terms across the culturally and linguistically diverse Indian subcontinent represent similar sex or gender categories. While these are rough synonyms, they may be better understood as separate identities due to regional cultural differences. In Odia, a hijra is referred to as hinjida, hinjda or napunsaka, in Telugu, as napunsakudu (నపుంసకుడు), kojja (కొజ్జ) or maada (మాడ), in Tamil Nadu, Thiru nangai (mister woman), Ali, aravanni, aravani, or aruvani, in Punjabi, khusra and jankha, in Sindhi khadra, in Gujarati, pavaiyaa (પાવૈયા).
In North India, the goddess Bahuchara Mata is worshipped by Pavaiyaa (પાવૈયા). In South India, the goddess Renuka is believed to have the power to change one's sex. Male devotees in female clothing are known as Jogappa. They perform similar roles to hijra, such as dancing and singing at birth ceremonies and weddings.[21]
The word kothi (or koti) is common across India, similar to the Kathoey of Thailand, although kothis are often distinguished from hijras. Kothis are regarded as feminine men or boys who take a feminine role in sex with men, but do not live in the kind of intentional communities that hijras usually live in. Additionally, not all kothis have undergone initiation rites or the body modification steps to become a hijra.[22] Local equivalents include durani (Kolkata), menaka (Cochin),[23] meti (Nepal), and zenana (Pakistan).
Hijra used to be translated in English as "eunuch" or "hermaphrodite,"[13] although LGBT historians or human rights activists have sought to include them as being transgender.[24] In a series of meetings convened between October 2013 and Jan 2014 by the transgender experts committee of India's Ministry of Social Justice and Empowerment, hijra and other trans activists asked that the term "eunuch" be discontinued from usage in government documents, as it is not a term with which the communities identify.
These identities have no exact match in the modern Western taxonomy of gender and sexual orientation,[24] and challenge Western ideas of sex and gender.[11]
In India, some Hijras do not define themselves by specific sexual orientation, but rather by renouncing sexuality altogether. Sexual energy is transformed into sacred powers. However, these notions can come in conflict with the practical, which is that hijras are often employed as prostitutes.[25] Furthermore, in India a feminine male who takes a "receptive" role in sex with a man will often identify as a kothi (or the local equivalent term). While kothis are usually distinguished from hijras as a separate gender identity, they often dress as women and act in a feminine manner in public spaces, even using feminine language to refer to themselves and each other. The usual partners of hijras and kothis are men who consider themselves heterosexual as they are the ones who penetrate.[26] These male partners are often married, and any relationships or sex with "kothis" or hijras are usually kept secret from the community at large. Some hijras may form relationships with men and even marry,[27] although their marriage is not usually recognized by law or religion. Hijras and kothis often have a name for these masculine sexual or romantic partners; for example, panthi in Bangladesh, giriya in Delhi or sridhar in Cochin.[23]
Social status and economic circumstances
Most hijras live at the margins of society with very low status; the very word "hijra" is sometimes used in a derogatory manner. The Indian lawyer and author Rajesh Talwar has written a book highlighting the human rights abuses suffered by the community titled 'The Third Sex and Human Rights.'[28] Few employment opportunities are available to hijras. Many get their income from extortion (forced payment by disrupting work/life using demonstrations and interference), performing at ceremonies (toli), begging (dheengna), or sex work ('raarha')—an occupation of eunuchs also recorded in premodern times. Violence against hijras, especially hijra sex workers, is often brutal, and occurs in public spaces, police stations, prisons, and their homes.[29] As with transgender people in most of the world, they face extreme discrimination in health, housing, education, employment, immigration, law, and any bureaucracy that is unable to place them into male or female gender categories.[30]
In 2008, HIV prevalence was 27.6% amongst hijra sex workers in Larkana.[6] The general prevalence of HIV among the adult Pakistani population is estimated at 0.1%.[31]
In October 2013, Pakistani Christians and Muslims (Shia and Sunni) put pressure on the landlords of Imamia Colony to evict any transgender residents. "Generally in Pakistan, Khwaja Sira are not under threat. But they are in Khyber Pakhtunkhwa Province because of a 'new Islam' under way", I.A. Rehman, the director of the Human Rights Commission of Pakistan.[32]
In a study of Bangladeshi hijras, participants reported not being allowed to seek healthcare at the private chambers of doctors, and experiencing abuse if they go to government hospitals.[33]
Beginning in 2006, hijras were engaged to accompany Patna city revenue officials to collect unpaid taxes, receiving a 4-percent commission.[34]
Since India's Supreme Court re-criminalized homosexual sex on 13 December 2013, there has been a sharp increase in the physical, psychological and sexual violence against the transgender community by the Indian Police Service, nor are they investigating even when sexual assault against them is reported.[35]
On 15 April 2014, in National Legal Services Authority v. Union of India, the Supreme Court of India ruled that transgender people should be treated as a third category of gender or as a socially and economically "backward" class entitled to proportional access and representation in education and jobs.[36]
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The hijra community due to its peculiar place in sub-continental society which entailed marginalisation yet royal privileges developed a secret language known as Hijra Farsi. The language has a sentence structure loosely based on Urdu and a unique vocabulary of at least a thousand words. Beyond the Urdu-Hindi speaking areas of subcontinent the vocabulary is still used by the hijra community within their own native languages.
In 2013, transgender people in Pakistan were given their first opportunity to stand for election.[37] Sanam Fakir, a 32-year-old hijra, ran as an independent candidate for Sukkur, Pakistan's general election in May.[38]
The governments of both India (1994)[39] and Pakistan (2009)[40] have recognized hijras as a "third sex", thus granting them the basic civil rights of every citizen. In India, hijras now have the option to identify as a eunuch ("E") on passports and on certain government documents. They are not, however, fully accommodated; in order to vote, for example, citizens must identify as either male or female. There is also further discrimination from the government. In the 2009 general election, India's election committee denied three hijras candidature unless they identified themselves as either male or female.
In April 2014, Justice KS Radhakrishnan declared transgender to be the third gender in Indian law, in a case brought by the National Legal Services Authority (Nalsa) against Union of India and others.[17][18][19] The ruling said:[41]
Seldom, our society realises or cares to realise the trauma, agony and pain which the members of Transgender community undergo, nor appreciates the innate feelings of the members of the Transgender community, especially of those whose mind and body disown their biological sex. Our society often ridicules and abuses the Transgender community and in public places like railway stations, bus stands, schools, workplaces, malls, theatres, hospitals, they are sidelined and treated as untouchables, forgetting the fact that the moral failure lies in t
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