Kathmandu : Not every boy grows up to be a man, and not every girl grows up to be a woman. A child born with male genital organs but displaying qualities and characteristics associated with women, and similarly, a child born with female genitalia but exhibiting features and signs typical of men, have been proudly recognized as individuals of the third nature since ancient times (similar to individuals of male and female natures). In colloquial Nepali, we are now referred to as the ‘Third Gender.’ It has been a decade since Nepal’s constitution and laws officially acknowledged us, alongside men and women, granting us citizenship under the category of ‘others.’

However, we are currently subjected to mistreatment and disrespect.
It is unfortunate that some individuals argue against the existence of the third genders, claiming only ‘transgenders’ exist and causing confusion about the concept (such as questioning the existence of first, second, fourth, and fifth genders). A person assigned male at birth is labeled a ‘transgender woman’ as they believe they transition to become a woman, while a person assigned female at birth is termed a ‘transgender man’ as they believe they transition to become a man. Our constitution and laws do not recognize the ‘transgender’ identity, and it is not established in the indigenous cultures of the East either. Recently, the Patan High Court even refused to grant female citizenship to a person assigned male at birth.

If the identity of ‘transgender’ receives support from common men and women, and if the state grants citizenship and passports to transgender individuals as either ‘men’ or ‘women,’ we extend our best wishes.

Moreover, the tendency to view oneself as superior and civilized based on knowledge of the English language and the adoption of a Western gender identity, while looking down upon us, the third genders, simply because we may not be fluent in English or choose indigenous gender identities, is unjust and condemnable. It is disheartening to introduce such class divisions in the gender/sexuality rights movement.

The term ‘third gender’ is analogous to the third eye, denoting a special, middle, or not-so-obvious eye. We, too, are a special gender, a middle gender, or a not-so-obvious gender – the third gender, the third nature. We take pride in our identity.

The saddest aspect is the continuous insults, attacks, and baseless accusations against our leader, Sunil Babu Pant, over the past 12-13 years. He initiated this campaign in challenging times, pushing it to success with courage and collaboration with all of us, overcoming numerous risks when no one else stepped forward. Those who deny the existence of third genders, those who label him ‘transphobic’ merely because he emphasizes that the ‘transgender’ identity is imported from Western philosophy and that our local identity is practical and valuable – aren’t they, by the same logic, exhibiting significant ‘thirdgenderphobia’?

While Sunil Babu Pant remains tolerant, the ongoing activities are detrimental and counterproductive to the campaign. Harassing journalists for using the term ‘third gender,’ pressuring them to apologize, intimidating civil servants, threatening them with ‘cyber armies’ for having different opinions or asking questions – all such actions must cease immediately. Certain transgender and LGBT organizations are pressuring donors and community members, stating, ‘Do not collaborate with Mayako Pahichan or Sunil Babu Pant because he is ‘transphobic.’ This must stop; otherwise, what if we adopt the same stance: ‘Do not collaborate with ‘Thirdgenderphobic’ individuals and organizations’? what will you say?

Enough is enough; ‘Thirdgenderphobia’ will no longer be tolerated.

Maya Gurung
Chairman
Maya Ko Pshichan Nepal
Kathmandu, Nepal