Why backlash over Sharifa's tale makes the case for more inclusive textbooks

Sharif, in spite of being recognised as a boy by society, came to realise at one stage in their life that they were actually a girl. They [Sharif] dressed and acted in a manner traditionally associated with girls, and would also play along with other girls.

Because of such "feminine" behaviour, they used to be ridiculed, and even punished on a regular basis, leading to their gradual isolation from their surroundings. 

But then came a day when Sharif came across another person, who despite being labelled as a girl by society, used to identify themselves as a boy. They informed Sharif that they (plural) were neither a male nor a female; they were actually "third gender". 

Subsequently, Sharif was introduced to a place where many others with similar identities resided. 

Those people were part of the "Hijra" community, and taken care of by a "Guru Maa". 

Since that day, Sharif started living there and no longer felt lonely. 

Even though the culture and norms in that community were much different from Sharif's home, finally, they felt a powerful sense of belonging. 

Moreover, they were no longer fearful of their self-identity and proudly adopted the name Sharifa.

This is how the life story of a Hijra has been presented in Class VII's "History and Social Science" textbook developed by the National Curriculum and Textbook Board (NCTB) under the new curriculum. 

Recently, there has been considerable backlash from some against this portrayal of Hijra life.

While the effort by the NCTB to promote inclusivity is commendable, the story they chose also obfuscates long-standing arguments, opening the door for detractors.

Sharifa's tale fosters empathy toward the Hijras and helps recognise that Hijras are equally human.

But Sharifa's hijra identity is not clarified. 

The hijra community in the country stands by the fact that their identity is based on their sense of community. 

The hijra identity is derived from someone being intersex –  born with a combination of male and female biological traits. 

This identity doesn't hinge on just demonstrating feminine characteristics.  

Notably, the Bangladesh government recognised Hijras in 2013, with the social welfare ministry announcing in its gazette on 26 January 2014: "The Government of Bangladesh has recognised the hijra community of Bangladesh as a hijra sex."

In no instance was the term "third gender" used officially. In fact, the community itself has distanced itself from the use of the term.

The NCTB should have taken these facts into consideration, since this wasn't strictly an exercise in semantics or linguistics. 

Putting that aside, the discussion it has prompted, not only merits an examination, but also necessitates the need to ask some tough questions.  

The recent row over Sharifa's story in the curriculum, with contractual teacher of BRAC University Asif Mahtab tearing up the pages of the textbook at an open seminar and claiming that the government is trying to "brainwash" the youth with the inclusion of "transgenders" in the textbooks, serves as a stark reminder of prevailing prejudice.

In an ideal scenario, people of all gender identities and sexual orientations, as well as ethnic and religious backgrounds, should have basic human rights.

But the outrage generated by Asif Mahtab and the outpouring of support for him shows the dangers of allowing such hate speech to continue unabated.

What is even more alarming is that such reactionary responses are not confined to controversies surrounding the diversity of gender identities alone.

Such a mentality also stems from extreme levels of misogyny and bigotry. 

The BRAC University professor in question had previously expressed questionable views about women too, going as far as to justify rape because a person "looked attractive". 

That such a troubled person with such troubling views, despite his blatant displays of hypocrisy, has gained supporters is worrisome. 

The mirror must also be turned to BRAC University for not being careful in their hiring practices. 

In this instance, BRAC University fell prey to the age-old Bangladeshi practice of hiring someone based on them holding a foreign degree. 

Making such a person a lecturer of philosophy is even more troubling. 

Back to another argument made against Sharifa's story was why it was being used in books for young children.

But the incorporation of such a topic for Class VII students holds particular significance in the sense that adolescence is the period when both boys and girls begin to learn and explore more about their bodies, coming to understand the distinctions between the two recognised primary genders – male and female.

Therefore, it is perhaps the most suitable age for them to learn and comprehend the existence of another gender; a group that may be a minority in terms of community size but holds equal importance as an integral part of society.

Thus, such a story is crucial for students to gain perspective. 

The final discussion, if more is to be had, has to be on the state of hijras today.

In spite of the many changes, hijras continue to be a marginalised section of society. Some hijras may have found notable success in recent years, but those are few and far between. 

Most still lack the basic opportunities to be treated equally in the society and make strides in their professional career. 

This shows that government recognition alone is clearly not enough to awaken a society's collective consciousness.

The NCTB should continue to include such topics more prominently and broaden its agenda to address additional issues like misogyny and sexism as well. But it is also expected that textbook authors and editors exercise greater care when articulating sensitive topics like this, ensuring there is no room for naysayers to raise objections and spark unnecessary controversies.