A University of Oxford & WPUK funded Philosopher has started to talk about Third Gender cultures, & their "re-writing in line with trans ideological framing as a gross distortion". I'm going to break down why this claim is itself is a "gross distortion" of truth & evidence 1/

Third gender is a specifically South Asian term not a static cultural or rights-based label, but contextually particular & variable with a complex history & complex contemporary politics that should not be taken as a regionally equivalent term for transgender (Hossain, 2016) 2/

Transgender individuals in Asia may identify as a man, a woman, third gender, non-binary, or in other terms of which there are multiple. Terms used for trans women or third gender people, include the following: kinnar, hijra, and thirunangai (India), khwaja sira (Pakistan) 3/

Meti (Nepal), kathoey (Thailand), waria (Indonesia), mak nyah (Malaysia), transpinay (the Philippines), bin-sing-jan, & kwaa-sing-bit (Hong Kong). 4/

Terms for trans men, i.e. people assigned female at birth who identify as male, include the following: baindhu (Bangladesh), transpinoy (the Philippines), thirutambi and kua xing nan (Malaysia). (Boyce et al, Transgender-inclusive sanitation: insights from South Asia, 2018) 5/

The above terms aren't synonyms; each has its own unique history & context, which go beyond gender identity to encapsulate a particular tradition, community, or social grouping. Some indigenous terms are labels imposed upon trans people, & some are used as slurs 6 (Boyce ibid) 6/

In India, there are a plethora terms including hijra, adopted by individuals who may identify as women or third gender. The term hijra represents not only an individual’s gender identity, but also encapsulates culture, way of life, & community 7/

In terms of numbers India's 2011 Census counted over 487,000 transgender people, including more than 54,000 children under the age of 7. This number is "widely thought to be an underestimate", conducted at a time when transgender identities were not legally protected in India. 8/

Winter (2012) has estimated that 0.3 per cent of the adult population in Asia & the Pacific may be trans – (this figure only covers trans women or hijra. Using 2010 UN
population data, he calculated that would amount to between 9.0 and 9.5 million trans people in this region 9/

This gives some context of Third Gender, a hugely diverse population, with people, communities & identities spread across multiple regions. Now to the Philosopher's claim. Do Third Gender people "attempt to erase or appropriate female people's spaces, resources or existence"? 10/

The inherent bias of the question & the claim of 'gender critical' ideology - is that Trans women, in this case, Third gender people, are "not female". Ignoring this fallacy, lets look at evidence for where this population (est at 9 million people) go to wash & use the toilet 11/

I'm again looking at "Transgender-inclusive sanitation:
insights from South Asia, Boyce et al, 2018" which provides a helpful overview of the literature at a regional level, while also providing case studies & voices of Third Gender people themselves. https://washmatters.wateraid.org/sites/g/files/jkxoof256/files/TransgenderInclusiveSanitation_1756-3488.18-00004_published.pdf 12/

In Nepalgunj, Nepal, the 1st gender-inclusive public toilet was opened in 2012 a toilet that could be used by anyone. A third gender 24-year-old "I feel safe now. I used to come to this park … I was beaten in the bathroom one time because of how I look so I never went back" 13/

At the opening Sunil Babu Pant, the 1st openly gay member of parliament, said: "This is to show respect for the gender-variant people of Nepal & to demonstrate physically what our court said 5 years ago, that citizens who identify not male & not female are equal citizens". 14/

In Nepal, gender-segregated facilities included "men’s toilets (for cisgender men & transgender men); women’s toilets (for cisgender women & transgender women), & third gender toilets (for individuals who identify as neither men nor women)" ibid 15/

In Nepal, one of the most progressive Asian countries on LGBT+ rights, legal recognition of a third gender category was granted in 2011, & since 2013 passport applicants who identify as neither male nor female, can choose an option of 'other' on passports 16/

While provision of third gender facilities in Nepal is important "there's a risk that, the public may wrongly presume all trans people should use the third gender facilities (& that all transgender people identify as third gender)." 17/

"This could have an unintended negative impact on
trans women & men, potentially leaving them further marginalized and at even greater risk of violence and abuse when using women’s and men’s facilities". 18/

In India April 2014, a successful court case (National Legal Services Authority (NALSA) v. Union of India) recognized trans identities & upheld their right to ‘decide their self-identified gender as male, female, or third gender’ 19/

The ruling directed Centre & State governments’ to "recognize the civil and socioeconomic rights which should be available to trans Indians" (ILGA, 2016) 20/

This precedent was ignored when in 2016 the Indian parliament proposed a Bill for legal recognition & support for third gender people (ILGA, 2016), without similar recognition for trans men or women. Following widespread criticism the bill was sent to a standing committee 21/

The passed bill "Transgender Persons (Protection of Rights) Act, 2019" failed to take account of many of the committee's recommendations, including a surgical requirement for recognition & less punishment for crimes against trans people than cis people. 22/

While in force from January 2020, the Supreme court has twice challenged the Indian Government that the law is unconstitutional, & protests against the law from court Judges and LGBT+ people in India continue. 23/

Back to toilets. In Manipur (a state in the north-east of India), trans people are marginalized, affected by socio-legal stigma, discrimination, & criminalization (Dhall & Boyce, 2015). 24/

Local transgender & sexual minority community groups and their allies in Manipur have been "actively advocating for the socio-economic inclusion of trans people including a focus on access to sanitation & hygiene" (Boyce et al 208 ibid) 25/

Harassment when accessing segregated toilets was reported as a barrier to access to education & to healthcare. The trans advocacy group in Manipur decided to prioritize improving access to toilets in educational institutions, in workplaces, and in other public settings. 26/

The group prioritized re-designating of existing facilities (as third gender-specific or trans-specific facilities) & provided some gender-neutral toilets, to ensure that trans individuals had an alternative option, free to select the women’s, the men’s, or third facilities 27/

There was a diversity of preferences within the trans community whether individuals wanted to use designated men’s/women’s/third gender facilities (for men (trans & cis), for women (trans & cis), & for third gender individuals) or
gender-neutral shared facilities. (ibid) 28/

It is recognized that not all trans people would be comfortable using the same toilet as cis people. "This diversity represents a diversity of identities, a diversity of
aspirations, as well as a diversity of experiences (including experience of violence)." (ibid) 29/

Also in India, the Kinnerma Trust, a kinnar-led organization working for the rights of kinnars (people assigned male at birth who identify as women or as a third gender)
across India, provide guidance on sanitation and hygiene 30/

They carry out education outreach "on trains between Mumbai & Palghar, at auto-rickshaw stops & at traffic lights". Initially, people wondered what trans people were doing promoting sanitation & hygiene, but they were accompanied by government officials, & the public listened 31/

The advocacy worked. 11 villages in Palghar District in Maharashtra Open Defecation Free (ODF). The trans community achieved not just sanitation and hygiene but also recognition as full citizens who can contribute in nation building. 32/

Kinnerma Trust members argue that safe sanitation, hygiene & water are a means of mainstreaming the trans community in Asia "Our voices can help create acceptance, unity, togetherness and inclusivity of marginalized groups without stigma, discrimination and harassment" 33/

Boyce et al (2018) provide some useful recommendations (for those working in WASH - Water, Sanitation & Hygiene), which I'd recommend anyone discussing or writing on Third Gender to take heed of 34/

1) An important aspect in any engagement with trans people is appropriate & respectful language. Terms used by the general public may be inaccurate or offensive. Third gender, in common use in some countries such as India, would be inappropriate in other contexts, 35/

And Third Gender would "not be an appropriate term for all transgender people in India". Respect the language local
individuals or groups use to describe their identity, their gender, & their pronoun. 36/

2) Recognize the diversity of transgender experiences, identities, aspirations, & requirements. Do not presume one individual or group can speak for all trans people & be aware of likely differences in perspective between generations 37/

"Understand that some people experiencing high levels of harassment and violence may be willing to compromise on using their preferred facilities in pursuit of short term safety" 38/

3) Ensure safety privacy & dignity of all vulnerable groups. Reducing violence against women & girls (trans & cis) considers practical suitability of womens or gender-neutral facilities & the best options for ensuring safety of all women (cis & trans) in that specific context 39/

"Ensure options consulted on don't inadvertently discriminate against trans people (ie. denying trans women’s access to designated women’s facilities) & ensure consultations on toilet design & provision do not become a platform for harassment of an already vulnerable group. 40/

"While there are contexts in South Asia where designated separate toilets for third gender people are valued, third gender is an identity widely used in South Asia & third gender facilities would be inappropriate in contexts without a self-identified third gender population". 41/

"In many contexts across the world, transgender individuals face extreme persecution; in these contexts, efforts for transgender inclusivity need to bear in mind that heightened visibility of transgender individuals may increase risk of harassment or violence" 42/

The only way to get it right & ensure sanitation doesn't inadvertently add to the already significant risks faced by trans people, is to work with trans people to understand their realities & requirements & in designing appropriate sanitation solutions for specific contexts. End/