Category: Education & Awareness

  • Call for Collaborators: Shaping Islam & LGBTQI+ Inclusivity

    Call for Collaborators: Shaping Islam & LGBTQI+ Inclusivity

    Call for Collaborators: Shaping Islam & LGBTQI+ Inclusivity 🌙🏳️‍🌈

    At Pride Pakistan, we are expanding our educational resources to bridge the gap between faith, identity, and academic truth. We are seeking progressive, same-sex oriented (gay/homosexual) Imams, Islamic scholars, and religious researchers who speak English or Urdu to help us curate a comprehensive, scientifically and textually grounded Islam & LGBTQI+ FAQ and guidance section.

    If you have a background in Islamic jurisprudence, theology, or history, and wish to help us build a safe, dignified, and academically rigorous space for queer Muslims, we want to hear from you. Your privacy and security are our absolute priorities, and all collaborations can be kept strictly confidential.

    🔗 Reach out to us securely via our platform or DM us directly: https://pridepakistan.org

    Urdu Version (اردو)

    : شمولیت کا پیغام: اسلام اور ایل جی بی ٹی کیو آئی پلس رہنمائی کے لیے اشتراکِ عمل 🌙🏳️‍🌈

    پرائیڈ پاکستان اپنے تعلیمی اور معلوماتی سیکشن کو وسعت دے رہا ہے تاکہ عقیدے اور جنسی پہچان کے درمیان موجود خلا کو علمی بنیادوں پر پُر کیا جا سکے۔ ہم ایسے ترقی پسند، ہم جنس پسند (گے) ائمہ مساجد، اسلامی اسکالرز اور مذہبی محققین کی تلاش میں ہیں جو انگریزی یا اردو بولتے ہوں اور اسلام اور ایل جی بی ٹی کیو آئی پلس کے حوالے سے ایک جامع معلوماتی گائیڈ (FAQs) تیار کرنے میں ہماری مدد کر سکیں۔

    اگر آپ اسلامی فقہ، الہیات یا تاریخ کا پس منظر رکھتے ہیں اور کوئیر مسلمانوں کے لیے ایک محفوظ اور باوقار علمی مواد تیار کرنا چاہتے ہیں، تو ہم سے رابطہ کریں۔ آپ کا تحفظ اور رازداری ہماری اولین ترجیح ہے، اور تمام روابط کو مکمل طور پر خفیہ رکھا جا سکتا ہے۔

    🔗 ہم سے محفوظ طریقے سے رابطہ کریں: https://pridepakistan.org

    Sindhi Version (سنڌي)

    اسلام ۽ ايل جي بي ٽي ڪيو آءِ پلس بابت رهنمائي لاءِ مذهبي اسڪالرز سان رابطي جو سڏ 🌙🏳️‍🌈

    پرائيڊ پاڪستان پنهنجي تعليمي سيڪشن کي وڌائي رهيو آهي ته جيئن عقيدي ۽ جنسي سڃاڻپ جي وچ ۾ موجود فاصلن کي علمي بنيادن تي ختم ڪري سگهجي. اسان کي اهڙن ترقي پسند، هم جنس پرست (گي) امامن، اسلامي اسڪالرز ۽ مذهبي محققن جي ڳولا آهي جيڪي انگريزي يا اردو ڳالهائيندڙ هجن ۽ اسلام ۽ ايل جي بي ٽي ڪيو آءِ پلس بابت هڪ جامع گائيڊ تيار ڪرڻ ۾ اسان جي مدد ڪن.

    جيڪڏهن توهان اسلامي فقه يا تاريخ جو پس منظر رکو ٿا ۽ ڪوئير مسلمانن لاءِ هڪ محفوظ علمي مواد تيار ڪرڻ چاهيو ٿا، ته اسان سان رابطو ڪريو. توهان جي پرائيويسي ۽ سڪيورٽي اسان جي پهرين ترجيح آهي ۽ هي رابطو مڪمل طور تي خفيه رکيو ويندو.

    🔗 اسان سان رابطو ڪريو: https://pridepakistan.org

    Pashto Version (پښتو)

    د اسلام او ایل جي بي ټي کیو آئي پلس لارښود لپاره د مذهبي پوهانو سره د همکارۍ غږ 🌙🏳️‍🌈

    پرایډ پاکستان خپل تعلیمي برخې ته پراختیا ورکوي ترڅو د عقیدې او جنسي هویت ترمنځ شتون لرونکي واټنونه په علمي توګه له منځه یوسي. موږ د داسې پرمختللو، همجنس پالو (ګې) د جوماتونو امامانو، اسلامي سکالرانو او مذهبي څیړونکو په لټه کې یو چې په انګلیسي یا اردو خبرې کولی شي او د اسلام او ایل جي بي ټي کیو آئي پلس په اړه د یو جامع لارښود په جوړولو کې راسره مرسته وکړي.

    که تاسو په اسلامي فقه، الهیاتو یا تاریخ کې شالید لرئ او غواړئ د کوئیر مسلمانانو لپاره یو خوندي او باوقاره علمي مواد چمتو کړئ، نو له موږ سره اړیکه ونیسئ. ستاسو خوندیتوب او رازداري زموږ ترټولو لومړیتوب دی او دا همکاري په بشپړ ډول پټه ساتل کیدی شي.

    🔗 له موږ سره په خوندي توګه اړیکه ونیسئ: https://pridepakistan.org

  • A Life Behind Walls: The Persecution of LGBTQ+ People in Pakistan

    A Life Behind Walls: The Persecution of LGBTQ+ People in Pakistan

    From a colonial-era criminal code to a national internet firewall, the machinery that keeps queer Pakistanis silent has never been larger — or better documented. A review of the laws, the violence, and the crackdown of 2024–2026.

    By Qasim Shah | Pride Pakistan | 7 July 2026

    On the night of 10 September 2025, police in Swabi district, Khyber Pakhtunkhwa, raided a musical show and arrested 226 people. Among those taken were transgender performers whose only livelihood is dancing at such gatherings. Within days, a committee of local elders had formed with a single stated purpose: to expel every transgender person from the district.

    Trans residents told reporters they were afraid to leave their homes. ILGA Asia condemned the campaign as targeted harassment demanding the attention of the international community. No one was arrested that night for violence. No one was arrested for theft. They were arrested for music, for dancing, and — beneath the official language of “obscenity” — for existing in public while being the wrong kind of person.

    This is what persecution looks like in Pakistan today. It is rarely a courtroom. It is a raid, a mob, a family council, a blocked website, a phone call that begins with a slur. This article sets out, with sources, how that machinery works.

    The law: a colonial inheritance Pakistan chose to keep

    The foundation is Section 377 of the Pakistan Penal Code, drafted by British colonial administrators in 1860 and retained ever since. It criminalises “carnal intercourse against the order of nature” and carries penalties ranging from two years to life imprisonment, according to the Human Dignity Trust’s country profile.

    Layered on top is the Hudood Ordinance of 1979, which imported Sharia-derived punishments — up to 100 lashes, and in theory death by stoning for married persons — for sexual relations outside marriage. No execution for same-sex conduct is known to have been carried out in Pakistan, but the death penalty’s theoretical availability does its work anyway: it tells every gay, lesbian and bisexual Pakistani what the state thinks their love is worth.

    The state’s position is not a relic passively left on the books. In November 2022, the Punjab government banned the Cannes-winning film Joyland for depicting a relationship between a man and a transgender woman — a ban Amnesty International called on Pakistan to reverse, and which remains in force in Punjab even after the federal ban was lifted.

    Rarely prosecuted, constantly weaponised

    Defenders of the status quo sometimes point out that formal prosecutions under Section 377 are rare. This is true — and it profoundly misunderstands how the law is used.

    Prosecutions do happen. Research compiled by the Immigration and Refugee Board of Canada, citing the Neengar Society, documented at least ten prosecutions under Section 377 in the city of Multan alone, two of which ended in ten-year prison sentences. In 2015, police in Jaffarabad, Balochistan, arrested two young men and their friends after reports of a secret “marriage”; the couple told investigators it had been a joke between friends. They were charged under Section 377 regardless.

    But the law’s daily function is not prosecution. It is leverage. The same IRB research records what every queer Pakistani already knows: police use the threat of arrest to extort money and sexual favours, and blackmailers use the threat of exposure to extract everything else. A charge that will “probably be dropped” is still a night in a cell, a name in a police register, a family informed, a life ended in every way that matters. The UK Home Office’s own November 2025 Country Policy and Information Note records that gay men are targeted through dating apps for extortion and violence, and that state protection is, in practice, unavailable.

    And when queer life becomes visible, the state reacts with force even without Section 377. In May 2024, a man who filed a simple application to open a gay social club in Abbottabad was committed to a psychiatric hospital, his friends barred from seeing him, while religious figures accused him of working for foreign powers.

    In August 2025, Lahore police arrested transgender people and others over a private party after videos went viral — a case a magistrate threw out for total lack of evidence, noting police had recovered no obscene material at all and had followed almost no lawful procedure. The dismissal is welcome; the raid is the point. As we wrote at the time, celebration itself has been criminalised.

    The violence that never reaches a courtroom

    For most LGBTQ+ Pakistanis, the greatest danger is not the police but the people closest to them. A survey cited in the UK Home Office’s country evidence documented 956 recorded violations against LGBTQ+ people between 2016 and 2022 — verbal harassment, sexual assault, rape, and physical abuse — with three-quarters of victims being transgender, and most victims knowing their attackers.

    The patterns are grimly consistent:

    • Gay and bisexual men are entrapped through dating apps by gangs who film, rob, blackmail and sometimes kill them. Families respond to discovery not with rejection alone but with violence, forced heterosexual marriage as a “cure”, and — in tribal and rural contexts — killing in the name of honour.
    • Lesbian and bisexual women face forced marriage, domestic violence and so-called corrective rape, with even less visibility and even fewer avenues of escape.
    • Family and community “justice” — the jirga, the elders’ committee, the honour code — operates as a parallel legal system from which there is no appeal. The Swabi expulsion committee is simply this system operating in the open.

    The state does not merely fail to protect against this violence; its criminal law guarantees that victims cannot go to the police without confessing to a crime.

    Transgender Pakistanis: rights granted, then taken back

    Pakistan briefly appeared to be an exception on transgender rights. The Transgender Persons (Protection of Rights) Act 2018 recognised self-identified gender and offered anti-discrimination protections. But on 19 May 2023, the Federal Shariat Court struck down its core provisions as “un-Islamic”, ruling that gender cannot follow “self-perceived identity”. Activists are appealing, but the signal was received across the country.

    What followed has been the most violent period for trans Pakistanis in recent memory. Local organisations documented 55 killings of transgender people in Sindh province between 2022 and September 2025, including 17 in Karachi. In September 2025, three transgender women were shot dead together on the outskirts of Karachi.

    Reporting into early 2026 describes officials and violence together reversing a decade of fragile progress. Human Rights Watch’s World Report records that trans people are among the victims of honour killings by their own relatives.

    The digital wall: erasing the community online

    For a community that cannot gather in public, the internet was the only commons — and Pakistan is now walling it off. Under the Prevention of Electronic Crimes Act (PECA) 2016, more than 1.4 million URLs have been blocked, according to Freedom House’s Freedom on the Net 2025 report. In the 2023–24 financial year alone, of 109,771 URLs blocked, the majority — 55,723 — were blocked for “morality”: the administrative category under which queer life is deleted from the Pakistani internet.

    Since 2024, the state has deployed a national firewall built on imported surveillance technology — the Web Monitoring System and Lawful Intercept Management System — whose rollout has been linked to nationwide connectivity disruptions and which Pakistan’s own press describes as an opaque instrument of control.

    The practical effect for our community is simple: LGBTQ+ resources, health information and community platforms — including this organisation’s own website — are unreachable from inside Pakistan without circumvention tools that are themselves being squeezed.

    An LGBTQ+ Pakistani in 2026 is thus cut off three times over: from public space by the mob, from legal protection by Section 377, and from the digital world by the firewall.

    What the world’s own evidence says

    None of this is hidden. The UK Home Office’s November 2025 country policy note itself records the dating-app entrapment, the forced marriages, the family violence, the absence of state protection, and the reality that most gay Pakistanis conceal their identity to survive. Immigration law practitioners have publicly criticised the note’s own summary for downplaying what its underlying evidence shows — a reminder that even the governments assessing our community’s safety must be held to their own sources.

    The evidence is consistent across every serious body that has looked: the Human Dignity Trust, the ILGA World Database, OutRight International, Human Rights Watch, and the Immigration and Refugee Board of Canada. Criminalisation, family violence, police extortion, digital erasure, no protection. The record is not contested. It is only ignored.

    If you need help

    • Inside Pakistan: Prioritise your safety. Use a reputable VPN before accessing any LGBTQ+ resource, lock down social media privacy settings, and be extremely cautious with dating apps — entrapment gangs are active. Our community channels (contact details on this site) can connect you with discreet peer support.
    • If you are in danger and need to leave: Rainbow Railroad helps LGBTQI+ people escape state and community violence.
    • In the diaspora (UK): Galop supports LGBT+ victims of abuse and hate crime; Switchboard offers a listening service; Hidayah supports LGBTQI+ Muslims specifically.
    • Documentation and advocacy: Human Dignity Trust, OutRight International, ILGA Asia, and Amnesty International all document violations in Pakistan; if you can safely record what happened to you, your testimony strengthens the record on which the world judges Pakistan.

    Note: Anyone facing an immigration or protection decision should consult a qualified legal professional; nothing in this article is legal advice.

    Conclusion: the cost of being seen

    Pakistan’s persecution of its LGBTQ+ citizens does not need gallows or mass trials. It needs only what it already has: a law that makes us criminals, families licensed to punish us, police who profit from our fear, courts that undo our rights, and a firewall that deletes our voices.

    The 226 people arrested in Swabi for attending a musical show; the man sent to a psychiatric ward for asking permission to open a club; the three women shot together in Karachi; the fifty-five killed in Sindh whose names most of Pakistan will never learn — they are not exceptions to the system. They are the system.

    We publish this record because the first act of persecution is always the same: to make its victims invisible. We decline to be.

    Pride Pakistan is a community organisation supporting LGBTQI+ Pakistanis at home and in the diaspora. Sources accessed and verified 7 July 2026.

    References

    1. UK Home Office, Country Policy and Information Note — Sexual orientation and gender identity or expression, Pakistan (November 2025): gov.uk
    2. Free Movement, Concerns raised about changes to Home Office’s country evidence on Pakistan for LGBT+ people (2 January 2026): freemovement.org.uk
    3. Human Dignity Trust, Criminalisation of LGBT People in Pakistan: humandignitytrust.org
    4. Immigration and Refugee Board of Canada, Responses to Information Requests — Pakistan: irb-cisr.gc.ca
    5. Dawn, Swabi police arrest 226 people for ‘resisting raid on musical show’ (September 2025): dawn.com
    6. Dawn, Elders form body to ‘expel’ transgenders from Swabi (September 2025): dawn.com
    7. ILGA Asia, Pakistan: Targeted harassment and expulsion of transgender individuals across Khyber Pakhtunkhwa needs to stop (October 2025): ilgaasia.org
    8. NBC News, Three transgender women are shot and killed in Pakistan’s largest city (September 2025): nbcnews.com
    9. Erasing 76 Crimes, Anti-trans officials and violence reverse progress for transgender Pakistanis (3 February 2026): 76crimes.com
    10. JURIST, Pakistan Federal Shariat Court rules against landmark transgender rights legislation (May 2023): jurist.org
    11. NBC News, Pakistani trans activists to appeal Shariah court ruling (2023): nbcnews.com
    12. The Express Tribune, Gay couple arrested in Balochistan after secret ‘marriage’ (June 2015): tribune.com.pk
    13. PinkNews, Man held in mental hospital after trying to set up Pakistan gay club (10 June 2024): thepinknews.com
    14. Dawn, Case dismissed against transgender persons held for organising ‘objectionable’ party in Lahore (August 2025): dawn.com
    15. Human Rights Watch, Pakistan Province Bans Film about Trans Character (29 November 2022): hrw.org
    16. Amnesty International, Pakistan: Ban on film Joyland must be reversed immediately (November 2022): amnesty.org
    17. Freedom House, Freedom on the Net 2025: Pakistan: freedomhouse.org
    18. Dawn, Firewall confusion (editorial): dawn.com
    19. Human Rights Watch, World Report 2025: Pakistan: hrw.org
    20. ILGA World Database, LGBTI Rights in Pakistan: database.ilga.org
    21. OutRight International, Pakistan: outrightinternational.org
    22. Rainbow Railroad: rainbowrailroad.org

  • islam

    Explore Our Commitment to LGBTQ+ Inclusion in Islam

    This section shares our dedication to supporting LGBTQ+ Muslims and South Asians, highlighting our goals of promoting understanding, acceptance, and cultural awareness through empowering resources and stories.

    Explore Our Inspiring LGBTQ+ Muslim Stories

    Discover a thoughtful selection of visuals celebrating the vibrant spirit of LGBTQ+ Muslims and South Asians.

    Qasim Iqbal: Speaking Out on Islam and LGBTQI Rights in Pakistan

    in a country where LGBTQI voices are often silenced, Qasim Iqbal, a leading activist, has courageously spoken out about the realities faced by queer people in Pakistan. In this short but powerful video interview with PinkNews on Jun 4, 2020, he explains how laws, social stigma, and religious hate combine to make life unsafe for LGBTQI individuals.

    Arshad Khan: A Gay Son and His Muslim Father

    Arshad Khan, a Pakistani-Canadian filmmaker and founder of Abu Films, has become a powerful voice in global cinema. His deeply personal work explores themes of migration, identity, sexuality, and the struggle of reconciling being gay with a devout Muslim upbringing.

    The Victoria Derbyshire Programme, featuring Asif Quraishi (gay and Muslim) and Imam Ajmal Masroor.

    The central debate—captured by the quote “I believe you can be both gay and Muslim”—explores the diverse interpretations within our faith. Asif Quraishi argues for the Quran’s openness, while Imam Ajmal Masroor stresses the Islamic imperative for tolerance and acceptance for all people, even amidst theological disagreement.

    Discover LGBTQ+ Muslim and South Asian Resources

    Access a curated selection of cultural and educational materials fostering inclusion and acceptance.

    Inclusive Faith Dialogues

    Understand how faith and LGBTQ+ identities intersect within Muslim and South Asian communities.

    Documentaries & Media

    Discover impactful films like ‘Allah Loves Equality’ promoting awareness and empathy.

    Support Networks

    Find groups and organizations offering safe spaces and advocacy for LGBTQ+ Muslims.

    Educational Resources

    Access guides and articles designed to empower and inform your journey of acceptance.

  • Roles & Dynamics

    Roles & Dynamics

    Roles & Dynamics

    کردار اور جنسی حرکیات

    Human intimacy is diverse, fluid, and deeply personal. Within the queer community, individuals establish specific roles, preferences, and boundary dynamics to navigate physical and emotional connections safely and consensually. Unfortunately, patriarchal systems often try to force these complex desires into rigid binaries, associating certain roles with dominance and others with weakness or shame.

    At PridePakistan.org, we break down these physical dynamics using clear, non-judgmental terminology. Whether exploring traditional South Asian definitions or navigating modern global subcultures, understanding these concepts ensures that every individual can communicate their desires with dignity, clarity, and absolute consent.

    اردو

    انسانی قربت متنوع، لچکدار اور گہری ذاتی ہوتی ہے۔ کوئیر برادری کے اندر، افراد جسمانی اور جذباتی تعلقات کو محفوظ اور باہمی رضامندی سے چلانے کے لیے مخصوص کردار، ترجیحات اور حدود کا تعین کرتے ہیں۔ بدقسمتی سے، پدرشاہی نظام اکثر ان پیچیدہ خواہشات کو زبردستی روایتی سانچوں میں ڈھالنے کی کوشش کرتا ہے، جس میں کچھ کرداروں کو تسلط اور دوسروں کو کمزوری یا شرم سے جوڑ دیا جاتا ہے۔

    پرائیڈ پاکستان میں ہم ان جسمانی حرکیات کو بغیر کسی تعصب کے واضح اصطلاحات کے ساتھ بیان کرتے ہیں۔ چاہے وہ جنوبی ایشیا کی روایتی تعریفیں ہوں یا جدید عالمی ثقافت، ان تصورات کو سمجھنا اس بات کو یقینی بناتا ہے کہ ہر انسان اپنی خواہشات کا اظہار وقار، وضوح اور مکمل رضامندی کے ساتھ کر سکے۔

    1. Traditional South Asian Roles / روایتی جنوبی ایشیائی کردار

    Kothi & Panthi / کوٹھی اور پنچھی

    • English: Traditional, deeply rooted South Asian concepts defining behavioral and sexual roles. A Kothi generally expresses feminine traits and prefers a receptive, nurturing, or bottom role during physical intimacy. A Panthi embodies masculine presentation and typically takes the penetrative or top role. These historical terms validate gender variance and relational roles outside Western paradigms.
    • Urdu: یہ جنوبی ایشیا کے روایتی اور گہرے تصورات ہیں جو رویے اور جنسی کرداروں کی وضاحت کرتے ہیں۔ ‘کوٹھی’ عام طور پر نسوانی خصوصیات کا اظہار کرتا ہے اور جسمانی قربت کے دوران وصول کنندہ (باٹم) کے کردار کو ترجیح دیتا ہے۔ دوسری طرف، ‘پنچھی’ مردانہ اندازِ بیان کو اپناتا ہے اور عام طور پر دخول کرنے والے (ٹاپ) کا کردار ادا کرتا ہے۔ یہ تاریخی اصطلاحات مغربی نظام سے باہر صنف اور تعلقات کی توثیق کرتی ہیں۔

    Chutu & Bundu / چُوتو اور بُنڈو

    • English: Derived directly from the regional anatomical terms Chuut and Bund, these words explicitly describe an individual who prefers or plays the bottom role during sexual intercourse, utilizing their rear for pleasure. While mainstream heterosexual digital spaces often weaponize these terms as street slurs, within the queer registry, they are accurate behavioral descriptors of sexual position preferences.
    • Urdu: یہ الفاظ براہِ راست مقامی اعضاء ‘چُھوت’ اور ‘بُنڈ’ سے ماخوذ ہیں اور واضح طور پر ایسے فرد کو بیان کرتے ہیں جو جنسی ملاپ کے دوران باٹم کے کردار کو ترجیح دیتا ہے یا خوشی کے لیے اس کا استعمال کرتا ہے۔ اگرچہ عام معاشرے کے ڈیجیٹل حلقوں میں ان الفاظ کو طعنوں کے طور پر استعمال کیا جاتا ہے، لیکن کوئیر ریکارڈ میں یہ جنسی پوزیشن کی ترجیحات کے درست عکاس ہیں۔

    2. Global & Evolving Sexual Positions / عالمی اور جدید جنسی کردار

    Top / ٹاپ

    • English: Globally defines the active or penetrative partner during sexual intercourse. It is crucial to decouple this role from biological anatomy: a transgender individual with male genitalia can comfortably play a top role, and similarly, a female or a wife in a straight or queer relationship can fulfill the top role (such as through pegging or structural dominance). Recently, many heterosexual men seeking quick sexual release on networking apps have also adopted this word to indicate they are strictly present to penetrate and satisfy themselves without emotional reciprocity.
    • Urdu: عالمی سطح پر اس سے مراد جنسی ملاپ کے دوران سرگرم یا دخول کرنے والا ساتھی ہے۔ اس کردار کو حیاتیاتی اعضاء سے الگ کر کے دیکھنا انتہائی ضروری ہے، مثال کے طور پر، مردانہ اعضاء رکھنے والا ایک ٹرانس جینڈر فرد آسانی سے ٹاپ کا کردار ادا کر سکتا ہے، اور اسی طرح، کسی سیدھے یا کوئیر تعلقات میں ایک عورت یا بیوی بھی ٹاپ کا کردار ادا کر سکتی ہے۔ حال ہی میں، بہت سے سیدھے مردوں نے بھی نیٹ ورکنگ ایپس پر فوری جنسی تسکین کے لیے اس لفظ کو اپنانا شروع کر دیا ہے تاکہ یہ ظاہر کیا جا سکے کہ وہ جذباتی تعلق کے بغیر صرف اپنی تسکین کے لیے سرگرم کردار ادا کرنے آئے ہیں۔

    Bottom / باٹم

    • English: Defines the receptive partner during physical intimacy. This role is rooted entirely in physical and emotional comfort, involving receiving penetration or focusing on receptive pleasure. It carries zero correlation to submissiveness in everyday life, as an individual can be highly powerful socially while preferring a bottom role intimately.
    • Urdu: اس سے مراد جسمانی قربت کے دوران وصول کنندہ ساتھی ہے۔ یہ کردار مکمل طور پر جسمانی اور جذباتی سکون پر مبنی ہوتا ہے، جس میں دخول قبول کرنا یا جنسی لذت حاصل کرنا شامل ہے۔ اس کا روزمرہ کی زندگی میں عاجزی یا کمتری سے کوئی تعلق نہیں ہے، کیونکہ ایک شخص سماجی طور پر انتہائی طاقتور ہو سکتا ہے جبکہ نجی زندگی میں باٹم کردار کو ترجیح دیتا ہو۔

    Versatile / ورسٹائل

    • English: Describes an individual who enjoys, adapts to, and engages in both top and bottom roles depending on the partner, context, mood, or emotional connection. It represents flexibility and the rejection of rigid positional binaries.
    • Urdu: یہ ایسے فرد کو ظاہر کرتا ہے جو اپنے ساتھی، ماحول، مزاج یا جذباتی تعلق کے لحاظ سے ٹاپ اور باٹم دونوں کرداروں سے لطف اندوز ہوتا ہے اور انہیں اپناتا ہے۔ یہ لچک اور جنسی پوزیشنوں کے سخت سانچوں کو مسترد کرنے کی علامت ہے۔

    3. Spectrums of Romance & Non-Penetrative Intimacy / رومانس اور غیر دخولی قربت کے درجات

    Intimacy is not limited to intercourse. For different people, physical and romantic connections exist at distinct levels:

    • Naked Hugging / صرف برہنہ گلے ملنا: Individuals who find profound emotional and physical validation simply by holding each other close, skin-to-skin, without progressing to genital friction.
      • Urdu: وہ افراد جو بغیر کسی جنسی ملاپ کے، صرف ایک دوسرے کو برہنہ حالت میں گلے لگا کر اور جلد سے جلد چھو کر گہرا جذباتی اور جسمانی سکون حاصل کرتے ہیں۔
    • Oral Body Love / صرف زبانی جسمانی محبت: Focuses on full-body kissing, caressing, massaging, and using the lips and tongue across non-genital parts of the partner’s anatomy to express deep affection.
      • Urdu: گہری محبت کے اظہار کے لیے اعضاءِ تناسل کے علاوہ پارٹنر کے پورے جسم کو چومنے، مساج کرنے اور ہونٹوں اور زبان کے استعمال پر توجہ مرکوز کرنا۔
    • Oral & Genital Sucking (69) / زبانی جنسی ملاپ اور چوسنا: Engaging in oral stimulation of the genitals, either sequentially or simultaneously through the classic structural position known globally as sixty-nine, maximizing mutual erotic pleasure without penetration.
      • Urdu: اعضاءِ تناسل کو زبان اور منہ کے ذریعے متحرک کرنا، چاہے وہ باری باری ہو یا ایک ہی وقت میں ایک مخصوص پوزیشن کے ذریعے کیا جائے جس میں دونوں ساتھی بیک وقت ایک دوسرے کو زبانی لذت فراہم کرتے ہیں۔

    4. Global Fetish & BDSM Concepts / عالمی فیش اور بی ڈی ایس ایم تصورات

    For Pakistani LGBTQI+ community members navigating platforms like Grindr without prior exposure to global queer spaces, terms surrounding fetishes and BDSM can feel overwhelming. Here is a clear breakdown:

    Fetish / فیش

    • English: An intense sexual attraction to a specific non-living object, a specific body part (such as feet), or a highly particular scenario. Fetishes are healthy expressions of adult desire. Some individuals prefer Outdoor Fetishes (engaging in intimacy in semi-public or natural settings for the thrill of vulnerability), while others engage in Group Fetishes (sharing erotic spaces with multiple consensual partners to break isolation).
    • Urdu: کسی مخصوص بے جان چیز، جسم کے کسی خاص حصے (جیسے پاؤں)، یا کسی خاص منظر نامے کی طرف شدید جنسی کشش محسوس کرنا۔ یہ بالغ افراد کی خواہشات کا ایک عام اظہار ہے۔ کچھ لوگ بیرونی مقامات پر جنسی عمل کو ترجیح دیتے ہیں (جیسے کسی قدرتی ماحول میں قربت حاصل کرنا)، جبکہ کچھ لوگ اجتماعی شکل میں اس کا تجربہ کرتے ہیں (جہاں متعدد رضامند ساتھی ایک ساتھ جنسی عمل کا حصہ بنتے ہیں)۔

    BDSM Overview / بی ڈی ایس ایم کا جائزہ

    • English: An acronym standing for Bondage & Discipline, Dominance & Submission, Sadism & Masochism. It revolves entirely around structured, pre-negotiated boundaries, strict consent, and safe words. It is an exploration of power dynamics, trust, and physical sensations.
    • Urdu: یہ اصطلاح مختلف جنسی ترجیحات کا مجموعہ ہے جس میں رسیوں سے باندھنا، نظم و ضبط، تسلط قائم کرنا، دوسرے کے سامنے ہتھیار ڈالنا، اور جسمانی یا جذباتی احساسات کے ذریعے لذت حاصل کرنا شامل ہے۔ یہ مکمل طور پر پہلے سے طے شدہ حدود، سخت رضامندی اور حفاظتی الفاظ کے گرد گھومتا ہے، جہاں طاقت اور اعتماد کا تجربہ کیا جاتا ہے۔

    Sub-Identity Terms: Slave, Dog, and Servant / غلام، کتا اور نوکر

    • English: Within BDSM subcultures, these words do not mean literal human rights abuses or forced labor. They are psychological roles adopted voluntarily during consensual roleplay. A Slave or Servant willingly gives up control to a dominant partner for erotic pleasure, serving their desires inside a safe boundaries framework. A Dog roleplay refers to puppy play, where an individual finds comfort, stress-relief, and erotic satisfaction by adopting the submissive, playful traits of an animal.
    • Urdu: ان اصطلاحات کا مطلب حقیقی انسانی حقوق کی خلاف ورزی یا زبردستی مزدوری نہیں ہے۔ یہ نفسیاتی کردار ہیں جو باہمی رضامندی سے کھیل کے دوران اپنائے جاتے ہیں۔ ایک ‘غلام’ یا ‘نوکر’ جنسی لذت کے لیے رضاکارانہ طور پر اپنا کنٹرول ایک غالب ساتھی کے حوالے کر دیتا ہے۔ ‘کتا’ یا جانور کا کردار اپنانے سے مراد وہ کھیل ہے جہاں ایک فرد کسی وفادار جانور کی خصوصیات اپنا کر ذہنی سکون، تناؤ سے نجات اور جنسی تسکین حاصل کرتا ہے۔

    Latex / لیٹیکس

    • English: A specific fetish involving wearing skin-tight clothing made of rubber or latex material. It provides an intense tactile sensation, restricts the skin, and creates a visual aesthetic of absolute containment, highly popular in global queer leather and fetish communities.
    • Urdu: یہ ایک مخصوص لباس کا شوق ہے جس میں ربڑ یا چمکیلے مادے سے بنے ہوئے چست کپڑے پہنے جاتے ہیں۔ یہ جسم کو ایک خاص لمس فراہم کرتا ہے، جلد کو جکڑتا ہے، اور عالمی کوئیر برادری میں جنسی تسکین کے ایک خاص انداز کے طور پر مقبول ہے۔

    Practical Context Examples / عملی زندگی سے مثالیں

    Context 1: Deconstructing “Top” and Anatomy

    • English Misconception: Online users assume: “If a trans woman has male parts, she must act as a man in bed.”
    • Pride Pakistan Correction: Identity does not dictate sexual positioning. A trans woman can play a top role while remaining entirely a woman, just as a cisgender straight woman can take the active top position with her husband.
    • Urdu Example: عام طور پر لوگ سمجھتے ہیں کہ اگر کوئی ٹرانس خاتون مردانہ اعضاء رکھتی ہے تو وہ جنسی عمل میں مرد کا ہی کردار ادا کرے گی۔ لیکن ہم واضح کرتے ہیں کہ پہچان جنسی پوزیشن کا تعین نہیں کرتی۔ ایک ٹرانس خاتون مکمل طور پر عورت رہتے ہوئے بھی ٹاپ کا کردار ادا کر سکتی ہے، بالکل ویسے ہی جیسے ایک عام سیدھی عورت اپنے شوہر کے ساتھ سرگرم کردار ادا کر سکتی ہے۔

    Context 2: Understanding Grinder/BDSM Roles Safely

    • English Misconception: A new user sees “Looking for a sub slave” on an app and worries it refers to human trafficking.
    • Pride Pakistan Correction: Within the digital queer framework, this is a call for a consensual, submissive partner interested in power-play roleplay, regulated strictly by safe words.
    • Urdu Example: جب کوئی نیا صارف کسی ایپ پر یہ دیکھتا ہے کہ کسی کو ‘غلام ساتھی’ کی تلاش ہے، تو وہ پریشان ہو سکتا ہے کہ یہ کوئی جرم ہے۔ لیکن ہم واضح کرتے ہیں کہ کوئیر نیٹ ورک کے اندر اس سے مراد ایک ایسا رضامند ساتھی ہے جو کھیل کے طور پر کچھ وقت کے لیے اپنا کنٹرول دوسرے کو دینے میں جنسی دلچسپی رکھتا ہو۔

  • Learn about so called Taboo words and terms

    Learn about so called Taboo words and terms

    Pakistani and South Asian & Traditional Terms

    جنوبی ایشیائی اور روایتی اصطلاحات

    Introduction / تعارف

    Language is a reflection of history, culture, and power. For decades, the authentic vocabulary used to describe sexual orientation, gender expression, and intimacy in the Indus Valley has been systematically erased or twisted. Colonial legal frameworks and modern digital platforms have weaponized traditional words, turning beautiful, historically validated identities into derogatory slurs or associating them with criminal behavior.

    At PridePakistan.org, we are reclaiming our linguistic heritage. By breaking down these terms through classical literature, regional etymology (Urdu, Punjabi, Sindhi), and historical contexts, we deconstruct the taboos manufactured by mainstream society. This dictionary serves as a guide to understanding how our ancestors viewed love, gender, and desire before colonial enforcement altered public morality.

    اردو

    زبان تاریخ، ثقافت اور طاقت کا عکس ہوتی ہے۔ دہائیوں سے وادیِ سندھ میں جنسی رجحان، صنفی اظہار اور انسیت کو بیان کرنے والے حقیقی الفاظ کو باقاعدہ منصوبہ بندی کے تحت مٹانے یا مسخ کرنے کی کوشش کی گئی ہے۔ نوآبادیاتی دور کے قوانین اور موجودہ ڈیجیٹل پلیٹ فارمز نے روایتی الفاظ کو ایک ہتھیار کے طور پر استعمال کیا ہے، جس کی وجہ سے خوبصورت اور تاریخی طور پر ثابت شدہ پہچانوں کو گالیوں میں تبدیل کر دیا گیا یا انہیں مجرمانہ سرگرمیوں سے جوڑ دیا گیا۔

    پرائیڈ پاکستان میں ہم اپنے لسانی ورثے کو دوبارہ حاصل کر رہے ہیں۔ کلاسیکی ادب، علاقائی لسانیات (اردو، پنجابی، سندھی) اور تاریخی سیاق و سباق کے ذریعے ان الفاظ کا تجزیہ کر کے ہم معاشرے کے بنائے ہوئے ممنوعات کو ختم کر رہے ہیں۔ یہ لغت اس بات کو سمجھنے کے لیے ایک رہنما ہے کہ ہمارے اسلاف نوآبادیاتی نظام سے پہلے محبت، صنف اور خواہش کو کس نظر سے دیکھتے تھے۔

    1. Core Identity & Expression Terms / بنیادی پہچان اور صنفی اظہار

    Khawaja Sira / خواجہ سرا

    • English: A historic, respected South Asian identity encompassing transgender, intersex, and non-binary individuals. Historically holding positions of high governance, royal security, and spiritual guardianship in the Mughal era, it represents a distinct cultural institution that transcends Western binary frameworks.
    • Urdu: جنوبی ایشیا کی ایک تاریخی اور معزز پہچان جس میں ٹرانس جینڈر، انٹرسیکس اور نان بائنری افراد شامل ہیں۔ مغلیہ دور میں اعلیٰ حکومتی عہدوں، شاہی سیکیورٹی اور روحانی سرپرستی پر فائز رہنے والی یہ شناخت ایک الگ ثقافتی ادارے کی نمائندگی کرتی ہے جو مغربی صنفی نظام سے بالکل مختلف ہے۔

    Zanana & Mardana / زنانہ اور مردانہ

    • English: Zanana (derived from Zan, meaning woman) refers to a male or female individual who naturally embodies, expresses, or prefers feminine traits, behaviors, and styles. Conversely, Mardana (derived from Mard, meaning man) denotes a person exhibiting masculine traits. In traditional queer culture, these terms validate internal expressions rather than biological assignments.
    • Urdu: زنانہ (جس کا ماخذ ‘زن’ یعنی عورت ہے) سے مراد ایسا مرد یا عورت ہے جو فطری طور پر نسوانی خصوصیات، رویوں اور انداز کا اظہار کرے یا اسے ترجیح دے۔ اس کے برعکس، مردانہ (‘مرد’ سے ماخذ) سے مراد وہ شخص ہے جو مردانہ خصوصیات کا اظہار کرے۔ روایتی کوئیر ثقافت میں یہ الفاظ حیاتیاتی صنف کے بجائے اندرونی اظہار کی تصدیق کرتے ہیں۔

    Moorat / مورت

    • English: Etymologically a blend of Mard (man) and Aurat (woman), or derived from the classical word for an idol or reflection. It designates a queer person whose expression fluidly combines both masculine and feminine energies, or exists entirely outside the gender binary.
    • Urdu: لسانی طور پر یہ لفظ ‘مرد’ اور ‘عورت’ کا مجموعہ ہے، یا کسی عکس یا مورتی کے کلاسیکی مفہوم سے ماخوذ ہے۔ یہ ایک ایسے کوئیر فرد کو ظاہر کرتا ہے جس کا اظہار مردانہ اور نسوانی دونوں توانائیوں کا امتزاج ہو، یا جو صنف کے روایتی نظام سے بالکل باہر وجود رکھتا ہو۔

    2. Reclaiming Desire & Affection / محبت اور جنسی رجحان کی بحالی

    Humjins & Humjins Parast / ہم جنس اور ہم جنس پرست

    • English: A direct and beautiful translation for same-sex attraction. Humjins combines Hum (same) and Jins (sex/gender). Parast is a classical Persian/Urdu suffix denoting deep devotion, adoration, or love (found in positive terms like Khuda-Parast—devoted to God, or Muhabbat-Parast—devoted to love). While online homophobia tries to paint Humjins Parast as a negative label, it is a highly dignified, positive term for the gay and lesbian community, meaning “one who adores and loves their own gender.”
    • Urdu: ہم جنس پرستی کا ایک خوبصورت اور براہِ راست ترجمہ۔ ‘ہم جنس’ دو الفاظ ‘ہم’ (ایک جیسا) اور ‘جنس’ کا مجموعہ ہے۔ ‘پرست’ فارسی اور اردو کا ایک کلاسیکی لاحقہ ہے جو گہری عقیدت، محبت یا وابستگی کو ظاہر کرتا ہے (جیسے مثبت الفاظ ‘خدا پرست’ یا ‘محبت پرست’ میں استعمال ہوتا ہے)۔ اگرچہ آن لائن نفرت انگیز مواد میں اسے منفی رنگ دینے کی کوشش کی جاتی ہے، لیکن یہ گے اور لیزبین کمیونٹی کے لیے ایک انتہائی باوقار اور مثبت اصطلاح ہے، جس کا مطلب ہے “اپنی جنس سے محبت اور عقیدت رکھنے والا۔”

    Bacha Bazi & Bachi Bazi / بچہ بازی اور بچی بازی

    • English: In classical Urdu and regional Persian, the word Bacha historically means a young man or guy, not a child. Bacha Bazi culturally meant a man who is romantically or physically attracted to young men. Homophobic actors online have deliberately twisted this into a synonym for pedophilia to criminalize gay men. In authentic language, it simply means being attracted to guys. A similar cross-cultural concept exists in French with the phrase amour avec garçon (romance with a young man/boy), which represents historic same-sex attraction, not a criminal act. Its feminine equivalent, Bachi Bazi, properly describes a lesbian individual who loves and is attracted to other women.
    • Urdu: کلاسیکی اردو اور علاقائی زبانوں میں ‘بچہ’ کا لفظ تاریخی طور پر ایک نوجوان مرد یا لڑکے کے لیے استعمال ہوتا رہا ہے، کسی معصوم بچے کے لیے نہیں۔ ثقافتی طور پر ‘بچہ بازی’ سے مراد ایسا مرد تھا جو نوجوان مردوں کی طرف رومانوی یا جنسی رجحان رکھتا ہو۔ انٹرنیٹ پر کچھ عناصر نے گے مردوں کو نشانہ بنانے کے لیے اسے جان بوجھ کر بچوں کے استحصال سے جوڑ دیا۔ حقیقی زبان میں اس کا مطلب صرف لڑکوں کی طرف راغب ہونا ہے۔ اسی طرح کی ایک مثال فرانسیسی زبان میں ملتی ہے جہاں ایک اصطلاح استعمال ہوتی ہے جس کا مطلب نوجوان لڑکے سے محبت ہے، جو کہ ایک تاریخی جنسی رجحان کی علامت ہے نہ کہ کسی جرم کی۔ اس کی نسوانی شکل ‘بچی بازی’ ہے، جو لیزبین خواتین کے لیے استعمال ہوتی ہے جو دوسری خواتین سے محبت کرتی ہیں۔

    LondayBaz & LondiBaz / لونڈے باز اور لونڈی باز

    • English: LondayBaz breaks down into Londay (young men/guys) and Baz (one who plays, engages, or is oriented toward). It defines a man who is exclusively attracted to other men. Mainstream media has often used it as a derogatory online slang, but its core etymology is a direct behavioral identifier for gay men. The feminine counterpart is LondiBaz (derived from Londi, meaning female/girl), describing a female who is romantically and sexually attracted to other females.
    • Urdu: ‘لونڈے باز’ کا لفظ دو حصوں ‘لونڈے’ (نوجوان مرد) اور ‘باز’ (شوق رکھنے والا یا رجحان رکھنے والا) سے مل کر بنا ہے۔ یہ ایسے مرد کی نشاندہی کرتا ہے جو دوسرے مردوں کی طرف جنسی یا رومانوی رجحان رکھتا ہو۔ اگرچہ میڈیا میں اسے ایک منفی لفظ کے طور پر استعمال کیا گیا، لیکن اس کا اصل لسانی ماخذ گے مردوں کی پہچان ہے۔ اس کے برعکس خواتین کے لیے ‘لونڈی باز’ (‘لونڈی’ یعنی لڑکی سے ماخذ) استعمال ہوتا ہے، جو دوسری خواتین میں دلچسپی رکھنے والی لیزبین خاتون کو ظاہر کرتا ہے۔

    Nawabi Shook / نوابی شوق

    • English: Originating from the historical practices of the Nawabs and rulers of the Indus Valley and surrounding regions, who openly maintained male consorts and celebrated same-sex desire in royal courts. Today, young people and online queer subcultures have adapted Nawabi Shook as a trendy, localized term to describe a guy having an interest in boys, or a female interested in females, honoring a royal history of fluid sexuality.
    • Urdu: اس اصطلاح کا آغاز وادیِ سندھ اور ارد گرد کے علاقوں کے نوابوں اور حکمرانوں کے تاریخی احوال سے ہوتا ہے، جو شاہی درباروں میں مرد ساتھیوں کو اپنے ساتھ رکھتے تھے اور ہم جنس پسندی کو قبول کرتے تھے۔ آج کل کی نوجوان نسل اور آن لائن کوئیر حلقوں نے ‘نوابی شوق’ کو ایک جدید روایتی اصطلاح کے طور پر اپنایا ہے، جو مردوں کی مردوں میں یا خواتین کی خواتین میں جنسی دلچسپی کو ظاہر کرتا ہے۔

    3. Anatomy, Identity & Erotic Roles / اعضاء، پہچان اور جنسی کردار

    Anatomical Reclamation: Lun, Bund, and Chut / لُن، بُنڈ اور چُھوت

    • English: In formal medical or legal Urdu literature, bodily organs are referred to by rigid terms like Azu-e-Tanasul (penis) or Andam-e-Nehani (vagina). However, the new generation of queer advocates and local subcultures uses direct, unfiltered language to talk about their bodies. Lun translates directly to penis, Bund refers to the rear/anus, and Chut refers to the vagina. Reclaiming these words strips away the shame imposed on human anatomy by conservative taboos.
    • Urdu: رسمی یا قانونی اردو ادب میں انسانی اعضاء کے لیے ‘عضوِ تناسل’ یا ‘اندامِ نہانی’ جیسے پیچیدہ الفاظ استعمال کیے جاتے ہیں۔ تاہم، کوئیر وکلاء اور نئی نسل کی مقامی کمیونٹی اپنے جسم کے بارے میں بات کرنے کے لیے براہِ راست اور واضح الفاظ کا استعمال کرتی ہے۔ ‘لُن’ سے مراد مردانہ عضو، ‘بُنڈ’ سے مراد کولہے یا مقعد، اور ‘چُھوت’ سے مراد زنانہ عضو ہے۔ ان الفاظ کا عام استعمال انسانی جسم کے گرد قائم کردہ روایتی شرم اور ممنوعات کو ختم کرتا ہے۔

    Chutu & Boundu / چُوتو اور بُنڈو

    • English: Derived directly from the anatomical words Chuut and Bund, these terms are utilized within local underground spaces to describe sexual roles. A Chutu or Boundu refers to an individual who plays the bottom/receptive role during sexual intercourse or utilizes their rear for intimacy. While historically used as a crude street insult by the straight community, within the queer spectrum, it is an authentic descriptor of sexual preference and identity.
    • Urdu: یہ الفاظ براہِ راست جسمانی اعضاء ‘چُھوت’ اور ‘بُنڈ’ سے ماخوذ ہیں اور مقامی خفیہ حلقوں میں جنسی کرداروں کو بیان کرنے کے لیے استعمال ہوتے ہیں۔ ‘چُوتو’ یا ‘بُنڈو’ سے مراد وہ فرد ہے جو جنسی تعلق کے دوران وصول کنندہ (باٹم) کا کردار ادا کرتا ہے۔ اگرچہ ماضی میں عام معاشرے نے اسے ایک توہین آمیز لفظ کے طور پر استعمال کیا، لیکن کوئیر حلقوں میں یہ جنسی ترجیح کو بیان کرنے کا ایک حقیقی ذریعہ ہے۔

    Khassi / خصی

    • English: Literally meaning castrated or possessing lower testosterone producing organs, this term has been historically used as an online slur to de-masculinize gay men or individuals who do not conform to toxic hyper-masculinity. In historical and veterinary literature, it is a simple physiological state, and its weaponization as an insult is countered by embracing physical diversity.
    • Urdu: لغوی معنی کے لحاظ سے اس سے مراد وہ شخص ہے جس کے ٹیسٹوسٹیرون پیدا کرنے والے اعضاء کو ناکارہ کر دیا گیا ہو یا وہ پیدائشی طور پر ایسے ہوں۔ انٹرنیٹ پر اس لفظ کو اکثر گے مردوں کی مردانگی کو کم تر دکھانے کے لیے ایک طعنے کے طور پر استعمال کیا جاتا ہے، جبکہ تاریخی طور پر یہ صرف ایک جسمانی کیفیت کو ظاہر کرتا ہے۔

    4. Historically Exploited Terms / تاریخی طور پر مسخ کیے گئے الفاظ

    Tharki & Tharak / تھرکی اور تھرک

    • English: Mainstream society uses Tharki as a highly negative label for a pervert. However, in classical regional linguistics, Tharak means a deep, unyielding passion, obsession, or intense desire for something beautiful. We break down this word to show that having an intense sexual or romantic longing (Tharak) is a normal human trait, not a moral failure.
    • Urdu: عام معاشرہ ‘تھرکی’ کا لفظ کسی ہوس پرست شخص کے لیے انتہائی منفی معنوں میں استعمال کرتا ہے۔ لیکن کلاسیکی علاقائی لسانیات میں ‘تھرک’ کا مطلب کسی خوبصورت چیز کے لیے گہرا جنون، شدید لگن یا گہری خواہش ہے۔ ہم اس لفظ کا تجزیہ اس لیے کرتے ہیں تاکہ واضح ہو سکے کہ شدید رومانوی یا جنسی خواہش رکھنا ایک عام انسانی جبلت ہے، کوئی اخلاقی برائی نہیں۔

    Randi & Rakhail / رنڈی اور رکھیل

    • English: In ancient Urdu literature, Randi simply meant a woman or a widow. Over time, patriarchal and moralistic shifts turned it into a severe insult used exclusively against female sex workers or women who assert bodily autonomy. Similarly, Rakhail historically defined a female partner kept outside formal state-recognized marriage networks, often representing women bought or sustained through financial contracts. Understanding these histories exposes how language is manipulated to control women and sexual behavior.
    • Urdu: قدیم اردو ادب میں ‘رنڈی’ کا لفظ صرف ایک عورت یا بیوہ کے لیے استعمال ہوتا تھا۔ وقت گزرنے کے ساتھ، پدرشاہی اور اخلاقی تبدیلیوں نے اسے ایک سخت گالی بنا دیا جو اب جنسی کارکن خواتین یا اپنی مرضی سے زندگی گزارنے والی عورتوں کے خلاف استعمال ہوتا ہے۔ اسی طرح ‘رکھیل’ تاریخی طور پر اس خاتون کو کہا جاتا تھا جو باقاعدہ شادی کے نظام سے باہر کسی مرد کے ساتھ مالی معاہدے کے تحت رہتی تھی۔ ان تاریخوں کو سمجھنا یہ ظاہر کرتا ہے کہ کس طرح عورتوں اور ان کے جنسی رویوں کو کنٹرول کرنے کے لیے زبان کا غلط استعمال کیا گیا۔

    5. Hijra Farsi: Transgender Subculture Lexicon / ہجڑا فارسی: ٹرانس جینڈر ثقافت کے خفیہ الفاظ

    In Pakistan, the transgender and Khawaja Sira communities developed a secret, highly protected dialect known as Hijra Farsi or Koti Lingo to communicate safely in hostile environments. Here are key terms from their authentic cultural vocabulary:

    Giriya / گریا

    • English: A deeply important term within the transgender culture meaning a cisgender boyfriend, partner, or husband. It represents the emotional and protective anchor for a Khawaja Sira individual in a hostile society.
    • Urdu: ٹرانس جینڈر ثقافت کا ایک انتہائی اہم لفظ جس کا مطلب کمیونٹی سے باہر کا کوئی بوائے فرینڈ، پارٹنر یا شوہر ہے۔ یہ معاشرتی دباؤ کے خلاف ایک خواجہ سرا کے رومانوی اور حفاظتی سہارے کی نمائندگی کرتا ہے۔

    Joban / جوبن

    • English: While in classical Urdu Joban means youth or prime beauty, in local queer and trans language, it is used as an adjective to describe something as excellent, perfect, beautiful, or high-quality.
    • Urdu: اگرچہ کلاسیکی اردو میں ‘جوبن’ کا مطلب جوانی یا حسن کا عروج ہے، لیکن مقامی کوئیر اور ٹرانس ثقافت میں یہ کسی چیز کو بہترین، خوبصورت، یا شاندار قرار دینے کے لیے استعمال ہوتا ہے۔

    Patawa / پتاوا

    • English: The specific subcultural word used to define semen or sperm. It is part of the secret vocabulary used to discuss sexual health, intimacy, and biological realities safely without outsiders understanding.
    • Urdu: ٹرانس جینڈر برادری کا ایک مخصوص خفیہ لفظ جو مادۂ منویہ یا سپرم کے لیے استعمال ہوتا ہے۔ یہ بیرونی لوگوں سے چھپ کر اپنی جنسی صحت اور نجی زندگی کے بارے میں بات کرنے کا ایک ذریعہ ہے۔

    Beely & Dera / بیلی اور ڈیرہ

    • English: Beely is used within the subculture to describe gangs, hostile operators, or bad guys who pose a physical threat to the community. Dera refers to the collective home, sanctuary, or commune run by a Guru, serving as a safe space for marginalized individuals.
    • Urdu: ‘بیلی’ کا لفظ برادری کے خفیہ حلقوں میں ان گروہوں یا برے لوگوں کے لیے استعمال ہوتا ہے جو کمیونٹی کے لیے جسمانی خطرہ بنتے ہیں۔ ‘ڈیرہ’ سے مراد وہ مشترکہ گھر یا پناہ گاہ ہے جسے کوئی گرو چلاتا ہے، جو بے سہارا کوئیر افراد کے لیے ایک محفوظ جگہ کا کام کرتا ہے۔

    Practical Context Examples / عملی زندگی سے مثالیں

    Context 1: Reclaiming “Humjins Parast” from Online Stigma

    • English Mistreatment: A right-wing blog post writes: “These Humjins Parast networks are destroying our traditional fabric.” (Attempting to use the word as an unnatural, ideological accusation).
    • Pride Pakistan Correction: We reclaim the beauty of the prefix. When someone says they are a Humjins Parast, they are stating they are a devotee of love within their own gender, carrying the same linguistic dignity as a Muhabbat Parast (a devotee of love).
    • Urdu Example: جب کوئی انتہا پسند ویب سائٹ لکھتی ہے کہ “یہ ہم جنس پرست لوگ معاشرہ خراب کر رہے ہیں” تو وہ اسے ایک جرم بنا کر پیش کرتے ہیں۔ لیکن ہم اس کے لاحقے کی خوبصورتی کو بحال کرتے ہیں۔ جب کوئی خود کو ‘ہم جنس پرست’ کہتا ہے، تو اس کا مطلب ہے کہ وہ اپنی صنف میں محبت کا عقیدت مند ہے، بالکل ویسے ہی جیسے کوئی ‘محبت پرست’ ہوتا ہے۔

    Context 2: Differentiating Identity from Criminality in “Bacha Bazi”

    • English Mistreatment: A mainstream talk show host claims: “Bacha bazi is a dangerous threat to our children.” (Confusing a historical terms for adult same-sex attraction with child abuse).
    • Pride Pakistan Correction: We clarify the etymology. In pure Urdu literature, a Bacha is an attractive young guy. Bacha Bazi is historically the attraction toward young men. Concurrently, if a lesbian woman expresses love for other females, she engages in Bachi Bazi. Neither term involves minors; they are traditional expressions of adult same-sex love.
    • Urdu Example: جب ٹی وی چینلز پر کہا جاتا ہے کہ “بچہ بازی بچوں کے لیے خطرہ ہے” تو وہ ایک تاریخی رومانوی اصطلاح کو بچوں کے استحصال کے ساتھ خلط ملط کر دیتے ہیں۔ ہم واضح کرتے ہیں کہ کلاسیکی اردو میں ‘بچہ’ سے مراد نوجوان لڑکا ہے۔ بچہ بازی نوجوان مردوں کی آپسی محبت ہے، اور اسی طرح جب کوئی لیزبین خاتون دوسری خاتون سے محبت کرتی ہے تو اسے ‘بچی بازی’ کہا جاتا ہے۔ ان کا بچوں کے ساتھ کوئی تعلق نہیں، یہ بالغ افراد کی ہم جنس پسندی کا روایتی اظہار ہیں۔
  • Under the Lens: State Violence and the LGBTQI+ Struggle in Pakistan

    Under the Lens: State Violence and the LGBTQI+ Struggle in Pakistan

    A Critical Journalism Initiative by Asian Dispatch

    We extend our deepest gratitude and professional credit to Asian Dispatch, a premier independent journalistic platform dedicated to uncovering overlooked human rights narratives across Asia. Their team has produced a groundbreaking, deeply necessary video investigative series exploring the destructive legacy of colonial-era laws, specifically Section 377. By providing a platform for raw, uncensored testimonies, Asian Dispatch has highlighted the systemic challenges faced by marginalized communities in South Asia, breaking international silences on structural oppression.

    At PridePakistan.org, our mission has always been to document the real, unvarnished pain of our community and challenge state-sponsored erasure with hard evidence. In this vital collaboration, our founder, Ali Raza Khan, alongside community members like Sumair, stepped forward to outline how colonial legal frameworks have evolved into modern systems of digital terrorism, illegal extortion, and forced institutionalization.

    Video Transcript & Accessibility Hub

    For differently-abled individuals, visually impaired community members using screen readers, or those unable to view the video content, we have provided the full, verbatim text script below.

    Narrator / Text on Screen: That’s a clip from the 2022 Pakistani film Joyland. The film explores the issues of gender and sexuality in Pakistan—subjects that are still considered taboo. It depicts the societal discrimination that the queer community faces on a daily basis in the country. The film was initially banned for showing “objectionable content” but was eventually passed with cuts. What was shown on the big screen is the reality of the queer community in Pakistan.

    Ali Raza Khan, an activist who works to support the LGBTQ+ community in Pakistan, says that before Section 377, queer love and gender diversity existed openly in the country’s cultural and spiritual traditions.

    Ali Raza Khan: “Before the British arrived with their penal codes, our society deeply understood and accepted homosexual love as a valid emotional and spiritual reality. Look at the famous 16th-century Sufi poet Shah Hussain and his male lover Madhu Lal. Two men whose deep devotional and romantic bond was so celebrated that they are buried together in a single shrine in Lahore. Look at Bulleh Shah, who broke all gender norms, writing intense poetry of same-sex longing. Colonial rule destroyed this understanding.”

    Narrator / Text on Screen: Under British rule, Section 377 criminalized same-sex relations and its legacy continued shaping public morality and social attitudes in Pakistan even after independence. But the impact of Section 377 goes beyond the law itself. Ali says digital surveillance, censorship, and police crackdowns have pushed queer communities away from public spaces.

    Ali Raza Khan: “The modern state digital censorship apparatus did not stop at blocking pornographic websites; they systematically expanded their plan to target dating applications and more recently clamped down heavily on VPN services to completely cut off our community’s access to the outside world. State authorities maintain an active, malicious presence directly inside gay community platforms, hiding behind fake profiles exclusively to entrap, stalk, and target gay individuals.”

    Narrator / Text on Screen: Ali says that the authorities often rely on morality laws to arrest individuals.

    Ali Raza Khan: “This crackdown doesn’t just hit large organized networks like Naz; authorities actively hunt down all independent groups and private individuals attempting to coordinate underground gatherings across Pakistan. Take the horrific, definitive example of Preetum Giani in Abbottabad. He attempted to legally register an indoor safe space and a gay club—an act that violated no written statute. Yet, the state authorities arrested him and forcefully committed him to a mental health asylum in Peshawar.”

    Narrator / Text on Screen: In 2024, 75-year-old Giani was arrested and sent to a mental asylum. His whereabouts remain unknown. For many queer Pakistanis, this fear exists not just in law or online spaces, but even inside their homes and workplaces. Sumair, a queer person from Karachi, says everyday life itself becomes a struggle.

    Sumair: “LGBTQI+ people face teasing, insults, harassment, and sometimes physical violence. People judge them because of their appearance and identity. At home, family members often taunt them, emotionally harass them, and even tell them to leave the house—they make them feel like they do not belong. Many people also connect LGBTQI+ identity with religion in a negative way and say it is wrong in Islam.”

    Narrator / Text on Screen: Sumair also highlights the lack of legal and institutional support for the community in the country, which leaves them vulnerable to abuse and exploitation. However, community-led organizations work silently and in hiding to create support systems, especially around mental health.

    Sumair: “I connected with a local organization. He is making a safe space and working… first of all on mental health because all LGBTQI+ people are suffering from mental health situations like trauma, stress, and emotional struggling. They have therapists and they arrange many sessions about mental health, and I am a part of this organization and these mental health trainings also.”

    Narrator / Text on Screen: But even within the broader queer movement, divisions remain. Ali says transgender groups are often forced to publicly distance themselves from the larger LGBTQ+ spectrum for survival.

    Ali Raza Khan: “If transgender activists publicly associate with gay, lesbian, and bisexual groups, their own fragile legal protections are completely stripped away by the right-wing extremists. They are forced to refuse any public association with the broader spectrum purely as a desperate survival tactic. This state-crafted polarization has made it impossible for intersectional leaders to survive.”

    Narrator / Text on Screen: Several other organizations that Asian Dispatch spoke to relayed this fear. And despite criminalization, censorship, violence, and isolation, queer Pakistanis continue to search for dignity, community, and the right to exist freely.

    Sumair: “I want at least basic human rights for everyone. Every person deserves the right to live safely and with dignity.”

    Watch the Full Investigation

    To see the full visual reporting, analytical graphics, and cinematic presentation prepared by the Asian Dispatch team, watch the official release here:

    https://www.instagram.com/p/DZMrTXix3Wn

  • District-by-District Breakdown: Mapping the LGBTQI+ Population Across Pakistan

    District-by-District Breakdown: Mapping the LGBTQI+ Population Across Pakistan

    Introduction: No Longer Invisible

    For generations, state narratives and cultural conditioning have attempted to relegate sexual and gender minorities in Pakistan to complete oblivion. When numbers are spoken about, they are either severely understated by state figures or blown out of proportion by internet rumors. At PridePakistan.org, we believe that real data is the ultimate shield against erasure and stigma.

    By utilizing our newly structured demographic projection model—anchored upon a standard, scientifically validated 7% population multiplier and a conservative 3% public health floor—we have successfully mapped out our community across all regions. Below is the full, comprehensive territorial distribution tracking the millions of queer individuals living across every corner of Pakistan.

    Regional Breakdown & District Registries Included in Our Data

    To ensure absolute structural accuracy, our dataset maps the community across every administrative zone based on Pakistan’s latest 2026 administrative boundaries. Every single district and territory is actively mapped within our data network.

    1. Punjab Province

    Punjab holds the largest share of the nationwide demographic distribution. Major urban centers like Lahore, Faisalabad, Rawalpindi, Multan, and Gujranwala house hundreds of thousands of queer individuals. Our data covers every administrative layout, including:

    • Attock, Bahawalnagar, Bahawalpur, Bhakkar, Chakwal, Chiniot, Dera Ghazi Khan, Faisalabad, Gujranwala, Gujrat, Hafizabad, Jhang, Jhelum, Kasur, Khanewal, Khushab, Kot Addu, Lahore, Layyah, Lodhran, Mandi Bahauddin, Mianwali, Multan, Muzaffargarh, Murree, Narowal, Nankana Sahib, Okara, Pakpattan, Rahim Yar Khan, Rajanpur, Rawalpindi, Sahiwal, Sargodha, Sheikhupura, Sialkot, Talagang, Toba Tek Singh, Taunsa, Vehari, and Wazirabad.

    2. Sindh Province

    In Sindh, the metropolitan density of Karachi presents the most substantial regional concentration of the community across its diverse municipal districts. Along with key cities like Hyderabad and Sukkur, the mapped registry includes:

    • Badin, Dadu, Ghotki, Hyderabad, Jacobabad, Jamshoro, Karachi Central, Karachi East, Karachi South, Karachi West, Korangi, Malir, Keamari, Kashmore, Khairpur, Larkana, Matiari, Mirpur Khas, Naushahro Feroze, Kambar Shahdad Kot, Sanghar, Shikarpur, Sujawal, Sukkur, Tando Allahyar, Tando Muhammad Khan, Tharparkar, Thatta, Umer Kot, and Shaheed Benazirabad.

    3. Khyber Pakhtunkhwa (KPK) Province

    From the provincial capital of Peshawar to the northern valley networks like Swat and Mardan, our data encompasses the entire trans-and-queer topography of the region, including all newly integrated tribal subdivisions:

    • Abbottabad, Bannu, Batagram, Buner, Charsadda, Central Dir, Dera Ismail Khan, Hangu, Haripur, Karak, Kohat, Lakki Marwat, Lower Dir, Malakand, Mansehra, Mardan, Nowshera, Peshawar, Shangla, Swabi, Swat, Tank, Upper Dir, Torghar, Khyber, Mohmand, Bajaur, Kurram, Orakzai, North Waziristan, Lower South Waziristan, Upper South Waziristan, Lower Chitral, Upper Chitral, Upper Kohistan, Lower Kohistan, and Kolai Palas Kohistan.

    4. Balochistan Province

    Balochistan’s vast geography is mapped completely, tracking populations from the provincial hub of Quetta to coastal spaces like Gwadar and Kech:

    • Awaran, Barkhan, Chagai, Chaman, Dera Bugti, Gwadar, Harnai, Jaffarabad, Jhal Magsi, Kalat, Kech, Kharan, Khuzdar, Killa Abdullah, Killa Saifullah, Kohlu, Lasbela, Loralai, Mastung, Musakhel, Nasirabad, Nushki, Panjgur, Pishin, Quetta, Sherani, Sibi, Sohbatpur, Washuk, Zhob, Ziarat, Duki, Surab, Hub, and Kachhi.

    5. Federal Capital & Border Territories

    Our interactive matrix maps the Islamabad Capital Territory (ICT) as a distinct entity, alongside the complete territorial boundaries of Azad Jammu & Kashmir (AJK) and Gilgit-Baltistan (GB), ensuring no region is left blank:

    • Islamabad, Gilgit, Skardu, Diamer, Ghizer, Astore, Hunza, Nagar, Shigar, Kharmang, Ghanche, Darel, Gupis-Yasin, Tangir, Muzaffarabad, Mirpur, Bhimber, Kotli, Poonch, Bagh, Sudhnati, Neelum, Haveli, Hattian Bala, Jhelum Valley, and Kashmir.

    Conclusion

    By viewing the interactive map on our platform, researchers and community members can see the quantitative truth of our existence. We are a massive, vibrant element of every single district in Pakistan, hidden only by the necessity for safety.

    تعارف: اب کوئی پوشیدہ نہیں

    نسلوں سے، ریاستی بیانیے اور سماجی تعصبات نے پاکستان میں جنسی اور صنفی اقلیتوں کو مکمل طور پر نظر انداز کرنے کی کوشش کی ہے۔ جب بھی اعداد و شمار کی بات کی جاتی ہے، تو یا تو ریاستی اداروں کی طرف سے انہیں انتہائی کم دکھایا جاتا ہے یا پھر انٹرنیٹ پر افواہوں کے ذریعے مسخ کیا جاتا ہے۔ PridePakistan.org پر ہمارا ماننا ہے کہ حقیقی ڈیٹا ہی مٹائے جانے اور تعصب کے خلاف ہمارا سب سے بڑا ہتھیار ہے۔

    اپنے نئے سائنسی ماڈل (7% معیاری شرح اور 3% کم ترین پبلک ہیلتھ بیس لائن) کے ذریعے، ہم نے پاکستان کے تمام خطوں کا تفصیلی نقشہ تیار کیا ہے۔ ذیل میں پاکستان کے ہر کونے میں رہنے والے لاکھوں کوئیر افراد کے اعداد و شمار کا مکمل علاقائی جائزہ پیش کیا گیا ہے۔

    علاقائی جائزہ اور ضلعی فہرستیں

    مکمل سائنسی درستگی کو یقینی بنانے کے لیے، ہمارے ڈیٹا میں پاکستان کی جدید ترین 2026 کی ضلعی حدود کے مطابق ہر خطے کو شامل کیا گیا ہے۔ ہمارے ڈیٹا نیٹ ورک میں ایک بھی ضلع یا علاقہ چھٹ چھوٹ نہیں پایا۔

    ۔ صوبہ پنجاب

    ملک بھر میں آبادی کی تقسیم کے لحاظ سے پنجاب کا حصہ سب سے بڑا ہے۔ لاہور، فیصل آباد، راولپنڈی، ملتان، اور گوجرانوالہ جیسے بڑے شہری مراکز میں لاکھوں کوئیر افراد رہائش پذیر ہیں۔ ہماری ضلعی فہرست میں یہ تمام اضلاع شامل ہیں:

    • اٹک، بہاولنگر، بہاولپور، بھکر، چکوال، چنیوٹ، ڈیرہ غازی خان، فیصل آباد، گوجرانوالہ، گجرات، حافظ آباد، جھنگ، جہلم، قصور، خانیوال، خوشاب، کوٹ ادو، لاہور، لیہ، لودھراں، منڈی بہاؤالدین، میانوالی، ملتان، مظفر گڑھ، مری، نارووال، ننکانہ صاحب، اوکاڑہ، پاکپتن، رحیم یار خان، راجن پور، راولپنڈی، ساہیوال، سرگودھا، شیخوپورہ، سیالکوٹ، تلہ گنگ، ٹوبہ ٹیک سنگھ، تونسہ، وہاڑی، اور وزیر آباد۔

    ۔ صوبہ سندھ

    سندھ میں، کراچی کے مختلف اضلاع میں کمیونٹی کی سب سے بڑی تعداد موجود ہے۔ حیدرآباد اور سکھر جیسے اہم شہروں سمیت، نقشے میں درج اضلاع یہ ہیں:

    • بدین، دادو، گھوٹکی، حیدرآباد، جیکب آباد، جامشورو، کراچی وسطی، کراچی شرقی، کراچی جنوبی، کراچی غربی، کورنگی، ملیر، کیماڑی، کشمور، خیرپور، لاڑکانہ، مٹیاری، میرپور خاص، نوشہرو فیروز، قمبر شہداد کوٹ، سانگھڑ، شکارپور، سجاول، سکھر، ٹنڈو الہ یار، ٹنڈو محمد خان، تھرپارکر، ٹھٹہ، عمر کوٹ، اور شہید بینظیر آباد۔

    ۔ صوبہ خیبر پختونخوا (KPK)

    صوبائی دارالحکومت پشاور سے لے کر سوات اور مردان جیسے شمالی اضلاع تک، ہمارے ڈیٹا میں تمام نئے شامل ہونے والے قبائلی اضلاع سمیت پورا خطہ شامل ہے:

    • ایبٹ آباد، بنوں، بٹگرام، بونیر، چارسدہ، سینٹرل دیر، ڈیرہ اسماعیل خان، ہنگو، ہری پور، کرک، کوہاٹ، لکی مروت، لوئر دیر، مالاکنڈ، مانسہرہ، مردان، نوشہرہ، پشاور، شانگلہ، صوابی، سوات، ٹینک، اپر دیر، تورغر، خیبر، مہمند، باجوڑ، کرم، اورکزئی، شمالی وزیرستان، لوئر جنوبی وزیرستان، اپر جنوبی وزیرستان، لوئر چترال، اپر چترال، اپر کوہستان، لوئر کوہستان، اور کولئی پلاس کوہستان۔

    ۔ صوبہ بلوچستان

    بلوچستان کے وسیع و عریض جغرافیے کا مکمل احاطہ کیا گیا ہے، جس میں صوبائی مرکز کوئٹہ سے لے کر گوادر اور کیچ جیسے ساحلی علاقے شامل ہیں:

    • آواران، بارکھان، چاغی، چمن، ڈیرہ بگٹی، گوادر، ہرنائی، جعفرآباد، جھل مگسی، قلات، کیچ، خاران، خضدار، قلعہ عبداللہ، قلعہ سیف اللہ، کوہلو، لسبیلہ، لورالائی، مستونگ، موسیٰ خیل، نصیرآباد، نوشکی، پنجگور، پشین، کوئٹہ، شیرانی، سبی، صحبت پور، واشک، ژوب، زیارت، دوکی، سوراب، حب، اور کچھی۔

    5۔ وفاقی دارالحکومت اور علاقہ جات

    ہمارے لائیو ڈیٹا میٹرکس میں اسلام آباد (ICT) کے ساتھ ساتھ آزاد جموں و کشمیر (AJK) اور گلگت بلتستان (GB) کے تمام اضلاع کو مکمل طور پر شامل کیا گیا ہے:

    • اسلام آباد، گلگت، اسکردو، دیامر، غذر، استور، ہنزہ، نگر، شگر، کھرمنگ، غانچے، ڈاریل، گوپس یاسین، تانگیر، مظفرآباد، میرپور، بھمبر، کوٹلی، پونچھ، باغ، سدھنوتی، نیلم، حویلی، ہٹیاں بالا، اور جہلم ویلی۔

    نتیجہ

    ہماری ویب سائٹ پر لائیو نقشہ دیکھ کر آپ خود حقیقت کا اندازہ لگا سکتے ہیں۔ ہم پاکستان کے ہر ایک ضلع کا حصہ ہیں، اور ہماری موجودگی کو کوئی جھٹلا نہیں سکتا۔

    Explore the Live Interactive Map

    Our data maps the community across all four provinces, the federal capital, and regional territories. Hover over your district below to see the standard demographic estimates and conservative baseline ranges of our community members living there.

  • LGBT Population in Pakistan: Data, Methodology, and Provincial Statistics

    LGBT Population in Pakistan: Data, Methodology, and Provincial Statistics

    Introduction: Demystifying the Numbers

    When analyzing the LGBT population in Pakistan, a deep informational vacuum exists. Because official state trackers like the Pakistan Bureau of Statistics (PBS) restrict gender non-conforming variables strictly to a minimal tracking of the transgender community, finding reliable statistics on sexual orientation and gender identity can be extremely difficult. This lack of data often leads to intense online speculation, myths, or exaggerated rumors.

    Following rigorous demographic tracking and standard public health estimation methods, PridePakistan.org has developed the first comprehensive, district-by-district population projection model for the country. This study moves away from internet rumors and utilizes proven scientific frameworks to look at the real numbers.

    The Science: Is This Data Scientifically Verifiable?

    In public health and sociology, when actual national census data on marginalized or criminalized communities is missing, demographers rely on statistical extrapolation.

    The 7% Standard Identity Baseline

    Decades of independent, comprehensive demographic peer-reviewed research conducted across diverse continents—compiled by institutions like the Kinsey Institute and the Williams Institute—consistently reveal that sexual and gender minorities safely constitute between 5% to 10% of any given human population. This range remains stable regardless of local geographic boundaries, governance structures, or social systems.

    To create our model, PridePakistan.org applied a standard, realistic 7% demographic multiplier to Pakistan’s total 2023 National Digital Census population (which stands at approximately 241.5 million people). This yields a scientifically defensible national baseline estimate of 16.9 million LGBTQI+ individuals across the country.

    The 3% Conservative Minimum Range

    To account for absolute mathematical caution and handle skeptics, our dataset concurrently provides a 3% absolute minimum baseline. Even at this exceptionally narrow margin, the statistics demonstrate that queer individuals constitute a substantial and undeniable percentage of every administrative block in the country.

    National and Provincial Population Breakdown

    Based on the 7% standard identity multiplier and the 3% conservative threshold applied directly to the latest state data, here is the official breakdown of the estimated LGBTQI+ population by administrative zone:

    Province / TerritoryOfficial 2023 Census PopulationEstimated LGBTQI+ Population (7% Standard)Conservative Minimum Range (3% Floor)
    Punjab127,688,9228,938,2243,830,667
    Sindh55,696,1473,898,7301,670,884
    Khyber Pakhtunkhwa40,856,0972,859,9261,225,682
    Balochistan14,894,4021,042,608446,832
    Islamabad Capital Territory2,363,863165,47070,915
    Azad Jammu & Kashmir (AJK)~4,000,000280,000120,000
    Gilgit-Baltistan (GB)~1,500,000105,00045,000
    TOTAL NATIONWIDE ESTIMATE~249,500,000~17,289,958~7,410,000

    Why This Data Matters

    In an environment where state policy enforces invisibility, recording our own history is a necessity. This project proves that queer individuals are not an isolated anomaly or a tiny fringe element; they are millions of citizens living across every province, federal territory, and rural union council in Pakistan.

    By grounding these numbers in clear, international demographic formulas rather than social media speculation, this dataset serves as a resource for human rights defenders, researchers, and public health advocates working toward safe, inclusive futures.

    Explore the Live Interactive Map

    Our data maps the community across all four provinces, the federal capital, and regional territories. Hover over your district below to see the standard demographic estimates and conservative baseline ranges of our community members living there

  • Mapping the Reality of Pakistan-LGBTQI Population

    Mapping the Reality of Pakistan-LGBTQI Population

    The Spark: Why We Refuse to Let Stigma Dictate the Narrative

    Recently, a viral video interview featuring transgender activist Surkhina (Hina Baloch) sparked an intense, highly polarized storm across Pakistani social media platforms. In a provocative taunt aimed at challenging the country’s deep-rooted hypocrisy, Surkhina claimed that “80% of Pakistan is gay.” While the statement was clearly delivered to expose the massive, open secrets of hidden sexual orientations suppressed under the weight of compulsory heterosexuality, the mainstream narrative immediately weaponized it. Right-wing extremist groups and homophobic commentators jumped on this hyperbole, using it to fuel moral panic, delegitimize human rights advocacy, and spread toxic misinformation online.

    At PridePakistan.org, we realized that in the complete absence of reliable, transparent, and safe tracking from state institutions, the vacuum is filled either by exaggerated claims or total erasure. The state tells the world we do not exist; extremists claim we are an ideological contagion. We decided it was time to provide the real, scientifically verifiable data. Today, we are proud to launch Pakistan’s first interactive, district-by-district LGBTQI+ population map.

    The Scientific Baseline: How We Quantify the Invisible

    How do you map an underground community facing structural state terrorism, arbitrary cyber-raids under PECA laws, and forced institutionalization? You turn to standard public health methodologies and demographic science.

    To counter both conservative undercounts and viral internet rumors, we applied a globally recognized statistical extrapolation model across Pakistan’s latest 2026 administrative district boundaries:

    1. The Standard Identity Baseline (7%): Decades of independent demographic documentation compiled by global entities (such as the Kinsey Institute and the Williams Institute) demonstrate that sexual and gender minorities consistently constitute between 5% to 10% of any given human population. Our map utilizes a standard, realistic 7% multiplier applied against the official national census counts. This places Pakistan’s actual LGBTQI+ population at an estimated 16.8 million individuals.
    2. The Conservative Minimum (3%): To maintain absolute scientific defense against skeptics, our interactive data features a local hover tooltip displaying a 3% absolute minimum baseline. Even at this highly restrictive margin, the sheer volume proves that queer people are not an isolated anomaly—they are thousands of citizens breathing in every local neighborhood.

    Explore the Live Interactive Map

    Our data maps the community across all four provinces, the federal capital, and regional territories. Hover over your district below to see the standard demographic estimates and conservative baseline ranges of our community members living there.

    The Power of Data in an Era of Erasure

    This map is more than just raw data; it is an act of digital resistance. When state agencies like the NCCIA actively infiltrate queer networking applications, kidnap adult consenting individuals for extortion, and shut down reproductive healthcare organizations like Rutgers Pakistan, numbers become our shield.

    When you see that a single district like Lahore holds nearly a million queer individuals, or that Karachi Central houses over a quarter of a million, the narrative changes. We are your doctors, your teachers, your siblings, and your children. We are woven into the very fabric of this land, from the historical shrines of Madho Lal Hussain to the modern digital frontier. We are here, we are millions, and we will no longer be erased by the state or misrepresented by rumors.

  • Legal Support & State Prosecution Advice

    Legal Support & State Prosecution Advice

    At PridePakistan.org, it deeply saddens us that you are in a position where you need to look for legal support. Facing state authorities, arbitrary arrests, or fraudulent cases (fake FIRs) is one of the most terrifying experiences an individual can face in Pakistan. We see your struggle, we understand your fear, and you are not alone.

    Please Note Our Limitations: Pride Pakistan is a grassroots, volunteer-led group. We do not have the financial resources or permanent legal staff to hire lawyers, pay bail, or represent you directly in court. If you would like to be kept informed about future direct legal aid programs or resource updates, please fill out our official Membership Form.

    The Harsh Legal Reality in Pakistan

    In Pakistan, there are zero laws protecting gay, lesbian, or queer individuals from state prosecution or discriminatory authorities. In fact, homosexual activity remains explicitly criminalized under Article 377 of the Pakistan Penal Code (PPC). Furthermore, the state frequently weaponizes laws like the Prevention of Electronic Crimes Act (PECA) to target individuals for the digital content they view or share.

    Because of this systemic prejudice, authorities and corrupt officers often use “fake FIRs” or manufactured charges to extort, blackmail, or imprison members of our community.

    Critical Crisis Guide: What to Do If You Are Arrested

    If you find yourself detained by the police or are being threatened with a fake FIR, your immediate actions are vital to your defense. Most authorities look to gather information quickly under duress to build a case against you.

    1. Exercise Your Right to Stay Silent

    • Do not confess and do not provide details: You are not legally required to incriminate yourself. Politely but firmly state that you will not give a formal statement or answer specific questions until you have a lawyer present.
    • Do not reveal your identity or community connections: Avoid sharing details about your personal life, your orientation, or your friends. Any name or number you give can be used to target other vulnerable individuals.

    2. The Danger of Forced Video Confessions and Torture

    • It is a common practice for local police to use physical or psychological torture to force individuals to record video confessions or sign blank papers. They might threaten you with brutal violence if you do not admit to a crime.
    • They may also fabricate evidence, such as claiming the “recovery of drugs” that you did not possess, or planting adult/pornographic content onto your mobile phone during an illegal search.
    • Important Legal Defense: If you are forced to make a statement or video confession under police influence, torture, or threat of violence, this can be legally challenged in court. A confession made to a police officer while in custody is generally not admissible as primary evidence under Article 38 of the Qanun-e-Shahadat Order, 1984. Tell your lawyer immediately if any statement or video was forced out of you.

    3. Access to a Lawyer and Free Legal Aid

    • Under Article 10 of the Constitution of Pakistan, every arrested person has the right to consult and be defended by a legal practitioner of their choice.
    • The Reality of State Counsel: While international standards demand that the state provide a lawyer if you cannot afford one, the local public defender system is heavily underfunded and deeply flawed. In Pakistan, state authorities can and do prosecute individuals without functional representation.
    • according to reports by the World Organisation Against Torture (OMCT), approximately 70 percent of individuals in Pakistani prisons are held without proper or complete trials, often trapped in the judicial system simply because they lack legal counsel.

    How to Choose a Safe Lawyer

    When seeking representation, do not randomly select a lawyer from the court gates, as many hold deeply homophobic views.

    • Look for Gender-Affirming Allies: Seek out lawyers who have an established history of working on human rights, women’s rights, or transgender issues. These professionals are far more likely to understand bodily autonomy, privacy, and systemic police misconduct.
    • Transgender Representation: Look to pioneers like Advocate Nisha Rao in Karachi, a professional transgender lawyer who deeply understands gender-related laws and local police vulnerabilities.
    • Consult Protective Desks: In major cities, you can reach out to dedicated Protection Centers (such as the Tahaffuz Centers in Punjab or Gender Protection Units) to connect with vetted, friendly legal professionals.

    Nationwide Legal Aid and Human Rights Resource Table

    The table below lists established legal aid clinics, human rights organizations, and support groups across different regions of Pakistan. These organizations provide pro-bono representation, legal advice, or protection tracking for marginalized communities.

    Region / CityOrganization NameOffice Location / Address DetailsHelpline / Contact NumberNature of Services & Focus Area
    National / DigitalPeace & Justice Network (PJN)Nationwide Networks / Mobile App: Haqq0800-46723 (Safeguarding Helpline)Legal empowerment, legal literacy, digital rights tracking, and legal aid referral networks.
    National / DigitalGender Rights Watch (GRW)Active online network with legal advocatesinfo@genderrightswatch.orgHuman rights defense, tracking vulnerabilities, and linking marginalized youth to safe advocates. Member of ILGA Asia.
    National / PolicyHuman Rights Watch (HRW)Global Network (Pakistan Monitoring)via website portalsStrategic documentation of state atrocities and advocacy for structural transitions.
    Karachi / SindhAdvocate Nisha Rao’s ChambersDefence View Market Road, BB16, Karachi+92 21 3234 5678Direct criminal defense, bail requests, and specialized gender-expert legal representation.
    Karachi / SindhLegal Aid Society (LAS)Main Office: Karachi, Sindh0800-70806 (Toll-Free) / +92 21 3563 4112 / info@las.org.pkPro-bono legal aid clinics, child and gender security advocacy, and representation for marginalized populations.
    Karachi / SindhGender Interactive Alliance (GIA)Karachi, Sindhvia public social portalsGrassroots documentation, crisis intervention, and localized protection support for gender-diverse communities.
    Lahore / PunjabAGHS Legal Aid Cell (Asma Jahangir Cell)Main Chambers: Lahore, Punjab0800-00123 (UAN) / aghslaw.netFree, high-quality legal representation for victims of human rights abuses, unlawful detentions, and state overreach.
    Lahore / PunjabJustice Project Pakistan (JPP)Lahore, Punjabjpp.org.pkStrategic litigation, fighting systemic judicial errors, and representation for vulnerable prisoners facing harsh sentences.
    Lahore / PunjabDastak Charitable TrustLahore, Punjabvia primary human rights desksEmergency shelter protection, crisis intervention, and associated legal advisory for victims of systemic violence.
    Lahore / PunjabKhawaja Sira Society (KSS)Lahore, Punjabvia local community centersLocalized peer support, discrimination tracking, and referrals to friendly lawyers for local police disputes.
    Multan / South PunjabLegal Aid Services (LAS Network)Serving South Punjab and lower regions0800-70806Connecting rural and regional victims of fake FIRs with urban human rights defense networks.
    Peshawar / KPKBlue VeinsPeshawar, Khyber Pakhtunkhwavia provincial civil society linksLocalized advocacy for vulnerable groups, tracking police misconduct, and human rights legal counseling.
    Islamabad / NorthPODA PakistanIslamabad Capital Territory / Regional Desksvia main NGO portalRural development, legal literacy training, and localized rights defense infrastructure.
    Islamabad / RegionalForum for Dignity Initiatives (FDI)Islamabad, Pakistanvia advocacy networksResearch, structural transition monitoring, and capacity building for marginalized groups facing systemic oppression.

    We are actively working to expand our connections with independent, gender-expert defense attorneys across less-represented regions like Quetta and Gilgit. Stay safe, understand your rights, and secure your digital communications.