Does Islam as a faith affect or curtail people’s thoughts towards gender issues? Does it do people experience abashed or deny who they are? What about transexuals? Are they non the kids of God besides? The reply to all these inquiries is ‘yes’ . Over the old ages with the turning prejudice and bias among Muslims. transsexuality has become a more controversial issue. Since spiritual parties are in the regulating place. the attitudes of the authoritiess affect people. Therefore. the comparing of the attacks of Turkey and Iran to transsexuality in footings of governmental and societal facets will assist people to better understand Islamic countries’ attitudes towards gender issues. In Muslim states governmental attacks to the issues are profoundly affected from faith. The governmental attacks of Islamic states Iran. which is governed by theocracy. and Turkey. which is governed by democracy. to transsexuality hold little similarities. To get down with. Tait ( 2009 ) points out a truly surprising fact that a fatwa is endorsed to corroborate the sex alteration operations by the spiritual governments of Iran. In add-on to acknowledging transsexuality. the authorities allocates financess to sex alteration operations.
On the other manus. in Iran homosexualism is punished by decease punishment harmonizing to Islamic law Torahs. the holy Torahs of Islam. The figure of the sex alteration operations has increased owing to this deterrent penalty ( parity. 11-12 ) . Furthermore. Bahreini ( 2008 ) asserts that ‘‘the permission of transsexuality and sex alteration operations is motivated by a end that is more about absorbing gender untypical persons into the heteronormative order than about broadening skylines for sex/gender possibilities’’ ( p. 4 ) . Second. the governmental attack of Turkey to transsexuality is somewhat similar to Iran’s. Atamer ( 2005 ) states that harmonizing to Turkish Civil Code homophiles have to hold to certain conditions as a requirement of undergoing the gender alteration operation which are being older than 18 and individual. holding mental wellness and being deficiency of an congenital ability of holding a kid ( p. 66 ) . Furthermore. its purpose is kill offing transsexuality by agencies of forestalling transexuals holding kids and seting an terminal to the faulty cistron flow through coevalss.
Islam. which is known as the faith of mildness. starts to devolve and the mildness lessen twenty-four hours by twenty-four hours. Therefore. the societal attack to any ‘difference’ becomes worse. There are similarities between the societal attitudes of people to transexuals in Iran and Turkey. First of all. in Iran transexuals are treated as they were sexual objects. they subjected to torment. apprehension and many contemptuous behavior. Bahreini ( 2008 ) illustrates that Sayeh. a transwoman in her late mid-twentiess explains: I have been arrested three times and have been disrespected in the worst ways possible… When they arrest you. some of them want to make things [ sexual ] with you…They foremost seek to frighten and torment you psychologically by naming you a dork. a soiled hog. a fagot. a bearer of AIDS and a thousand other things ; they try to arouse you to make something so that they can organize a ailment against you based on that action ( p. 8 ) . Second. in Turkey the state of affairs is non really different from Iran. Transsexuals subjected to roast and mistreat in public.
They are perceived as amusement for lower category people and they are called ‘donme’ . an contemptuous word. Besides. when it comes to household confrontation. the household frequently does non accept the state of affairs. In their article Polat. Yuksel. Discigil and Meteris ( 2005 ) states the grounds why the household credence is a difficult measure: The household. as a microcosm of society. mostly reflects and reinforces these negative positions because gender crossing poses a menace to the normatively canonic Turkish gender categorization. The Turkish household construction attaches tremendous societal value to kids. in peculiar to male kids. The household “owns” the gender of its single girls and controls the sexual desires of its boies. Indeed. the household has a good developed gender hierarchy with codifications of behavior for its male and female members. For illustration. male kids are expected to supply protection and material support to their parents in old age. Any divergence from these codifications of behavior. such as gender crossing. jeopardizes these codifications of behavior. Hence on detecting that their kid is transgendered. parents frequently experience an “injury” to their honor and societal position in society. ’’ ( pp. 383-384 ) .
All in all. people who are responsible of construing the Torahs of Islam harmonizing to today’s conditions and informing public should be educated and chosen carefully in order to cut down the divergence of Islam in a bigoted manner. On the contrary. it is non plenty by itself. Rather than driven by the purpose of ending transsexuality. Muslim authoritiess should be more open-minded. As a effect. transexuals can populate in a society without the fright of being judged.
Atamer. Y. M. ( 2005 ) . The legal position of transexuals in Turkey. International Journal of
Transgenderism. 8 ( 1 ) . 65-71. Doi:10. 1300/J485v08n01_06
Bahreini. R. ( 2008 ) . From perversion to pathology: Discourses and patterns of gender policing in the Islamic Republic of Iran. Muslim World Journal of Human Rights. 5 ( 1 ) . 1-49. Doi:10. 2202/1554-4419. 1152
Polat. A. . Yuksel. S. . Discigil. A. . & A ; Meteris. H. ( 2005 ) . Family attitudes toward transgendered people in Turkey. Int’l. J. Psychiatry in Medicine. 35 ( 4 ) . 383-393. Retrieved from Academic Search Complete database. Tait. R. ( 2009. September 11 ) . Iran set to let foremost transsexual matrimony. The guardian. Retrieved April 20. 2010 from World Wide Web. defender. co. United Kingdom