Transgender’s role in society: from in (visibility) of cultural and social transformation

Introduction

In India, transgender individuals occupy a space filled with both reverence and rejection; often complex and sometimes contradictory. They are woven into the Indian spiritual imagination welcomed at weddings, birth ceremonies, celebrated in festivals, and acknowledged in sacred texts as those who can bless, heal, and mediate between the human and the divine. Referred to as hijra, kinnar, aravani, jogappas or contemporary discourse of transgenders; legal nomenclature by the idea of third gender as acknowledged by the 2014 NALSA ruling that formally and legally acknowledges their existence in society. Their roles in religious and cultural life are visible and historic as the concept Ardhanarishvara - the composite deity who is half Shiva (masculine) and half Parvati (feminine). The epic tradition, the Mahabharata where Arjuna assumes the identity of Brihannala

-a eunuch and dance teacher during the year of concealment. The goddess Mohini-an avatar of Vishnu, takes a female form to beguile the asuras. Amba, the princess who vows revenge against Bhishma and is eventually reborn as Shikhandi - a character who, in some versions, lives as a woman in a male body or vice versa (Pattanaik, 2014). But outside these ritual spaces, their daily lives often tell a different story one of silence, struggle, and marginalization. As far as the census is concerned; 2011 Census of India recognised 4,87,803 individuals as belonging to the ―other‖ gender category, with 4,137 identified in Jammu and Kashmir (Justice, 2025). The present case is located within the socio-cultural backdrop of Jammu and Kashmir.

Jammu, known as the ―City of Temples,‖ reflects this contradiction vividly. Where, transgender people have long been a part of the local spiritual and cultural life. Their presence is felt in moments of joy, celebration, and hope. Historical accounts from the early 20th century, including during Maharaja Hari Singh‘s rule, mention the special place transgender people held in local traditions (Sharma, 2016). Their presence considered auspicious and are believed to bring good luck, especially at rites of passage such as births and marriages. Local folklore traces the tradition of ―badhai‖1 back to royal patronage; wherein transgender communities were bestowed the royal responsibility to bless the birth of a son. The badhai has over time become an important social and cultural institution for the transgender community providing them social recognition, livelihood or survival in a sense. The practice, traditionally linked to the birth of a son, is now more commonly performed in celebration of daughters too, in a shift that reflects changing societal values and greater awareness of gender equality. Contrastingly, the region‘s dynamics often result in the neglect of the needs and rights of marginalized groups such as transgender persons, limiting their access to essential services and resources (Gupta, 2024). Further, the patriarchal social structure and socially conservative nature in Jammu and Kashmir also contribute to the marginalization of transgender people (Gupta & Bhandari, 2025).

Mythological and Historical Contexts

The article argues that transgender roles in Jammu and Kashmir are fluid and responsive to social change. Traditional practices such as badhai, astrology, palmistry, religious rituals, and matchmaking continue to provide cultural and economic significance, while transgender individuals increasingly adapt to changing environments. The badhai tradition, for example, remains an important source of livelihood, recognition, and social connection. Astrological and spiritual practices, including Budh Grah rituals, also provide transgender individuals with a form of social and spiritual authority despite their marginalization in other areas of life.

Evolving Roles and Adaptive Resilience

The article argues that transgender roles in Jammu and Kashmir are fluid and responsive to social change. Traditional practices such as badhai, astrology, palmistry, religious rituals, and matchmaking continue to provide cultural and economic significance, while transgender individuals increasingly adapt to changing environments. The badhai tradition, for example, remains an important source of livelihood, recognition, and social connection. Astrological and spiritual practices, including Budh Grah rituals, also provide transgender individuals with a form of social and spiritual authority despite their marginalization in other areas of life.

Contemporary Transgender Voices in Jammu and Kashmir

The paper highlights a younger generation of transgender individuals entering political, professional, social, artistic, and digital spaces. The case studies of Ashiba, Nitu Mai, Rubina Mahant, Shoaib, and Bebo illustrate different forms of leadership, social service, political participation, professional achievement, entrepreneurship, media visibility, and creative expression. These examples demonstrate a movement from traditional cultural roles toward broader forms of social participation and self-determination.

Methodology

This study adopts a qualitative ethnographic approach to gain a deep, contextual understanding of transgender experiences, rituals, cultural significance, and evolving identities in Jammu and Kashmir. Data collection involved in-depth interviews with 12 transgender individuals, including traditional ritual performers, astrologers, and emerging professionals such as activists, artists, social workers, philanthropists and entrepreneurs. The study employed purposive sampling. The sample size is appropriate for a qualitative ethnographic study, which prioritizes depth of understanding over statistical generalization. Recruitment was particularly challenging because transgender communities in Jammu and Kashmir represent a marginalized and hard-to-reach population. Social stigma, discrimination, concerns about privacy, and the mobility of some participants limited access to potential respondents. Consequently, participant selection focused on individuals with diverse experiences and social roles who could provide rich, contextual insights into the phenomenon under study. Data collection continued until thematic saturation was achieved, with subsequent interviews yielding no substantially new themes or perspectives. Semi-structured interviews explored themes of personal narratives, aspirations, discrimination, and resilience. In order to get insights into spiritual practices and gender performativity; non-participant observation was carried out during public performances, political events, and communal rituals such as Budh grah pujas, Navratri fasts, and badhai blessings.

The study was conducted in accordance with the principles of ethical research, such as informed consent, voluntary participation and the right to withdraw at any stage of the research process. All participants gave their explicit consent to participate and agreed to the use of their real names in the study. As the participants are public figures whose identities are already publicly known, pseudonyms were not used. At the time consent was obtained, none of the participants expressed any concerns about confidentiality or the disclosure of their identities. The case studies of Ashiba Gupta, Nitu Mai, Rubina Mahant, Shoaib Khan and Bebo were developed through social media analysis, interviews and field interactions to highlight generational shifts. Furthermore, document analysis of historical archives, media reports, legal texts (e.g., NALSA and the Transgender Persons Act) and scholarly literature helped to the contextual framework of the research.

Conclusion

The rise of individual or personalities such as Nitu Mai, Rubina Mahant, Ashiba, Shoaib, and Bebo represents a shift for transgender individuals in Jammu and Kashmir. These individuals are emerging as leaders within society; altering perception regarding transgender individuals. They are engaged in areas such as employment, politics, and social services while utilizing digital media to lead their communities. This demonstrates that transgender individuals are not merely hoping for acceptance from others. They are asserting themselves and establishing their own role in society. They demonstrate that transgender individuals can be pioneers and leaders, contributing to making society a better environment for all.

The narratives of these individuals emphasize certain aspects: transgender individuals remain linked to their previous societal roles, such as bestowing blessings and participating in cultural events, while simultaneously creating new opportunities for themselves to generate income and voice their opinions in society. This demonstrates that transgender individuals are capable and that their societal roles are evolving. This isn't solely about personal rights; it also involves preserving our culture, improving our communities, and fostering innovation in society.

Future research could examine how digital platforms, educational systems, and government policies can assist transgender individuals. Longitudinal studies of generational shifts within transgender communities and cross-regional studies across India would offer deeper insights into changing gender roles, social mobility and cultural integration. Such research can inform policies and comprehending the influence of transgender individuals on societal functions.