“Conversion/Reparative Therapies: Exploring the Political Shifts in Pakistan’s Queer Community”

Abstract

The ability to change one’s sexual orientation or gender identity through medical or religious methods is an extremely questionable practice. It works to recruit voluntary people (often involuntary in the case of states where homosexuality is illegal and anti-LGBTQ + laws precede) and subject them to extreme practices so that they can conform with the norms of the Pakistani society. However, the question lingers, whether the result of such claims is as successful as it is in getting its “patients” and what effect do these “therapies” have on their political orientations? This study explores the psychological and political impacts of conversion therapies—both medical and religious—on queer individuals in Pakistan, where such practices persist despite international condemnation. Drawing on a mixed-methods approach, data were collected in 2024 through snowball sampling, including surveys with 30 LGBTQ + individuals and semi-structured interviews with three key informants in the social sciences. Quantitative data were analyzed using descriptive statistics, while qualitative responses underwent thematic analysis grounded in social constructivism and human security theory, we will argue in our paper that conversion therapies have a transformative effect on the political mindset of queer community in Pakistan. There is absence or very minimal academic discourse on this topic in religiously and socially conservative Pakistani society, leaving a large gap to be explored in gender studies. The corollary of our main argument will also reflect on the ethical side of such practices in Pakistani state.

Keywords:

queer

conversion therapy

Pakistan

politics

LGBTQ+

policy

sexuality

1. Introduction:

Conversion therapy is a contentious technique that aims to alter an individual's gender identity or sexual orientation (Djordje Alempijevic, 2020). Aversion treatment or religious interventions are examples of harsher conversion therapy techniques, although talk therapy may be used in certain cases (Drescher, 2016). Medical conversion treatment is based on scientific and psychological concepts, whereas religious conversion therapy is often based on religion and spirituality. Medical conversion therapy seeks to alter an individual's sexual orientation or gender identity via therapeutic methods, operating on the premise that being LGBTQ + constitutes a psychological condition that can be remedied. This strategy often incorporates methodologies such as cognitive- behavioral therapy, psychoanalysis, or hormone treatment (Andrade, 2022). Religious conversion therapy aims to alter an individual's sexual orientation or gender identity by using religious teachings and practices. This method often stems from the conviction that being LGBTQ + is a transgression or morally objectionable and that persons may be "rehabilitated" via prayer, spiritual guidance, or religious ceremonies (Andrew R. Flores; Christy Mallory; Kerith J. Conron, 2020). Due to their potential to seriously harm people's mental health and general well-being, these strategies have received extensive rejection and condemnation from reputable medical and psychiatric organizations. Emphasizing the need for prioritizing acceptance, support, and understanding for LGBTQ + persons seeking to alter their inherent identities is crucial (Andrade, 2022).

The objective of this study is to assess the effectiveness and ethical considerations associated with two forms; religious and medical, conversion therapies in Pakistan. Additionally, it aims to examine the impact of this treatment on those who undergo it, as well as its potential political consequences. There are several limitations in conducting research on this topic. Conversion therapies lack legislation, documented clinical history, and primary data in Pakistan. Moreover, the Criminalization of Queer Community in Pakistan through the penal code builds further barriers to collecting some valuable data thus becoming a hindrance to meaningful research on the topic.

A key gap in the literature is the absence of studies on how conversion therapies affect people’s political views on an individual basis. The potential impact of conversion therapies on a person’s political identification and affiliation is poorly understood. It is yet unknown whether receiving these treatments or being exposed to their philosophies impacts a person’s political opinions or party allegiance. Our study aims to understand the political transformation amongst individuals who go through such procedures which can guide public policy, advocacy campaigns, and mental health assistance for people who go through such systematic stigmatizations. This paper uses a mixed-methods approach that twists several qualitative interviews with a literature review together with quantitative survey data. The quantitative aspect uses survey data to measure public views. The qualitative component uses primary interviews in addition to secondary sources. Even when official records are quite scarce, this specific approach guarantees a truly exhaustive analysis despite the limitations aforementioned. In order to make this research more objective oriented, we asked a set of research questions to our respondents. We ponder upon what legal cover is given to conversion therapies in Pakistan? How are conversion therapies being instrumentally used for Political mileage in Pakistan? And do conversion therapies have an effect on an individual’s outlook on political ideology?

Despite the worldwide medical community's unequivocal condemnation of conversion therapy as ineffectual, hurtful, and possibly dangerous, religious groups in Pakistan persist in providing it, asserting that it is consistent with their views and principles (Kasmani, 2022). It is important to have a deep understanding of the cultural and societal norms related to homosexuality in Pakistan to create effective strategies for promoting acceptance and equality for all individuals, regardless of their sexual orientation or gender identity. Moreover, it is worth considering the potential impact of covertly legalizing conversion therapies on societal structures, particularly in terms of the potential misuse of such therapies within the broader context of conversion therapies. This directly relates to our core argument for the paper which establishes that the extreme practices which attempt to awfully change a persons’ identity, does have dire consequences on how they think politically.

This study aims to analyse the distinctions between medical and religious conversion treatment in Pakistan, including the techniques used, the goals pursued, and the results obtained. The research will examine the variables that contribute to people opting for religious conversion therapy instead of medical care and will explore the possible impact of cultural and social influences on this decision. Gaining an understanding of the motives behind people choosing religious conversion treatment may provide useful insights into the cultural and socioeconomic influences that impact their decision-making. Furthermore, analysing the possible repercussions of these medicinal techniques might provide insight into the wider ramifications of their covert legality and how these techniques influence the political attitude of people to determine any potential connection with queer activism in Pakistan. This paper is divided into four sections. The first section deals with the methodology used to acquire data, analyze it, and reach conclusions. It also provides the justification for each method used. The second section deals with the visual representation and explanation of the results obtained. The third section offers a discussion on the results by linking it with the research questions asked. The fourth and final section offers a conclusion to our discussion.

2. Methods:

The research uses a mixed method approach. The literature review includes a comprehensive analysis of the current body of research on medical and religious conversion treatments in Pakistan. This encompasses an examination of the methodologies used to administer these procedures, the underlying aims, and the outcomes observed. In Pakistan, individuals who have undergone conversion therapy for any purpose are surveyed to evaluate their encounters with medical and religious conversion therapy. The aim is to examine their perspectives on the ethical and legal consequences of these treatments and to ascertain whether their participation in such practices has influenced their political stance in any manner. The survey is organized in a systematic manner and includes implicit and informed consent. The surveys’ data is used to address another research inquiry pertaining to the extent to which these practices influence political changes in any capacity; the investigation would need to establish a measure to ascertain this. Based on the outcomes, we get a precise figure to depict the extent to which LGBTQ + persons are exposed to such treatments and the degree to which these therapies profoundly impact them, through using descriptive statistics. The survey applies snowball sampling because of the limitations and constraints in acquiring the data in Pakistan where any public exposure might lead to stigmatization under social subjugation. The sample size is restricted to a minimum of thirty participants owing to the constraints of data collection. Please note that the participants who took part in survey have their names changed in order to secure anonymity and privacy of the people. The data collection is conducted using self-reported methods rather than behavioral observations due to the significance of the issue and the efficiency in terms of time and money. The survey also uses a symmetrical set of answer options that adhere to the same structure as the Likert scale.

Finally, to triangulate our data from survey we conducted interviews of highly knowledgeable individuals who are explicitly affiliated with the social sciences field in academia. The purpose of these interviews was to assess the potential for political manipulation of these medicines. The interviews were conducted in a semi-structured format, using both in-person and online methods. To select participants for the interview, the study has utilized convenience sampling to efficiently manage time and budget. Additionally, snowball sampling has been employed to gather more pertinent subjects, thereby ensuring the collection of the most genuine and advantageous data for this research. Therefore, it may be concluded that the research would use non-random sampling in the context of elite interviews. The number of interviewees is three individuals which provide different perspectives and cover the grounds necessary for the research to complete its’ objectives. Refer to Table 1.

Table 1
[Survey Subjects’ Data] The dataset of this study chooses a very specific population to begin with, moreover, due to the demographic constraints in Pakistan the surveys have been accessed through snowball sampling. Thematic analysis of any research takes place in five steps as presented in Table 2.
Name	Date of Birth	Marital Status	Gender	Are you on the LGBTQIA+ spectrum?	Sexual Orientation
Asif	15/09/2000	Single	Agender	Yes	Bisexual
Hassan	13/02/2000	Single	Male	Yes	Bisexual
Maryam	23/11/1999	Married	Female	Yes	Queer
Safi	30/07/2000	Single	Non-Binary	Yes	Questioning
Bakhtawar	14/08/1999	Married	Woman	Yes	Demi-bisexual
Ayesha	13/02/2007	Single	Female	Yes	Bisexual
Tabraiz	09/05/1994	Married	Male	Yes	Bisexual
Hania	14/02/1999	Single	Female	Yes	Lesbian
Usama	08/03/1998	Single	Cis-Male	Yes	I don't believe in labels.
Sammi	09/02/2002	Single	Male	Curious	Bisexual
Abeeha	04/01/1999	Single	Female	Yes	Pansexual
Akram	28/08/1999	Single	Male	Yes	Bisexual
Farhan	27/09/2000	Single	Genderfluid	Yes	Gay
Zunaira	10/07/2000	Single	Female	Yes	Bisexual
Waleed	21/09/2002	Single	Male	Yes	Gay
Sania	26/12/2024	Married	Non-Binary	Yes	Demi pan
Shanzay	18/05/1990	Single	Gender Fluid	Yes	Bisexual Greysexual
Maleeha	10/11/2003	Single	Female	Curious	-
Mahad	17/01/1998	Single	Agender	Yes	Pansexual
Haroon	19/07/2000	Single	Male	Yes	Gay
Obaid	05/12/2000	Single	Male	Yes	Homosexual
Fareeha	12/01/2002	Single	Female	Yes	Pansexual
Hussain	07/02/2005	Single	Male	Yes	Bisexual
Mehnaaz	12/05/2003	Single	Female	Yes	Bisexual
Rania	14/05/1999	Single	Non-Binary	Yes	Bi-ace
Sana	20/08/2002	Single	Female	Yes	Pansexual
Kainat	08/07/2002	Single	Female	Yes	Bisexual
Hamdan	19/06/1995	Single	Cis-Male	Yes	Bisexual
Khushi	24/01/1999	Single	Woman	Yes	Bisexual
Taha	10/07/1997	Single	Cis-Male	Yes	Gay

Table 1
[Survey Subjects’ Data]
Name	Date of Birth	Marital Status	Gender	Are you on the LGBTQIA+ spectrum?	Sexual Orientation
Asif	15/09/2000	Single	Agender	Yes	Bisexual
Hassan	13/02/2000	Single	Male	Yes	Bisexual
Maryam	23/11/1999	Married	Female	Yes	Queer
Safi	30/07/2000	Single	Non-Binary	Yes	Questioning
Bakhtawar	14/08/1999	Married	Woman	Yes	Demi-bisexual
Ayesha	13/02/2007	Single	Female	Yes	Bisexual
Tabraiz	09/05/1994	Married	Male	Yes	Bisexual
Hania	14/02/1999	Single	Female	Yes	Lesbian
Usama	08/03/1998	Single	Cis-Male	Yes	I don't believe in labels.
Sammi	09/02/2002	Single	Male	Curious	Bisexual
Abeeha	04/01/1999	Single	Female	Yes	Pansexual
Akram	28/08/1999	Single	Male	Yes	Bisexual
Farhan	27/09/2000	Single	Genderfluid	Yes	Gay
Zunaira	10/07/2000	Single	Female	Yes	Bisexual
Waleed	21/09/2002	Single	Male	Yes	Gay
Sania	26/12/2024	Married	Non-Binary	Yes	Demi pan
Shanzay	18/05/1990	Single	Gender Fluid	Yes	Bisexual Greysexual
Maleeha	10/11/2003	Single	Female	Curious	-
Mahad	17/01/1998	Single	Agender	Yes	Pansexual
Haroon	19/07/2000	Single	Male	Yes	Gay
Obaid	05/12/2000	Single	Male	Yes	Homosexual
Fareeha	12/01/2002	Single	Female	Yes	Pansexual
Hussain	07/02/2005	Single	Male	Yes	Bisexual
Mehnaaz	12/05/2003	Single	Female	Yes	Bisexual
Rania	14/05/1999	Single	Non-Binary	Yes	Bi-ace
Sana	20/08/2002	Single	Female	Yes	Pansexual
Kainat	08/07/2002	Single	Female	Yes	Bisexual
Hamdan	19/06/1995	Single	Cis-Male	Yes	Bisexual
Khushi	24/01/1999	Single	Woman	Yes	Bisexual
Taha	10/07/1997	Single	Cis-Male	Yes	Gay

Table 2
[Interviewees]
Sakeena	Provides an on ground political activist perspective to the research who has witnessed countless such cases in field research and has herself gone through systematic reparative therapies with severe psychological and physical harm as a result of it.
Gul	Adds more to the research in terms of a personalized experience with. Inefficacies of Pakistani legal system towards protection of queer people and their rights.
Simreen	Offers a deep insight into integration of religion with reparative therapies and how the social constructs and norms and culture that lead to the prevalence of violence against queer individuals with reparative therapies as a tool for it.

This research has used the theoretical frameworks of social constructivism and human security to examine this topic from several perspectives. The rationale behind this is to meticulously navigate the cultural, historical, and religious aspects that distinguish this case from seemingly similar ones worldwide (Kinitz, et al., 2021). Furthermore, this study assumes that prioritizing human security as the focal point will yield the most effective outcome (Drescher, 2016). The application of social constructivism in this study facilitates an examination of how the concept of human security is shaped and upheld through social interactions. Which is assisted by thematic analysis driven out of interview excerpts and codified into different themes as presented in Table 3.

Ontologically, our research adopts the framework of human security which views security in a non- traditional sense as its’ centre that constitutes of psychological, social and political well-being of the individuals. Its relation to the topic at hand is justified in term that reparative therapies have a significant impact on mental health, sense of identity and political lives of the people who undergo through it (Davison, K., Hubbard, K., Marks, S., Spandler, H., & Wynter, R., 2024). Applying human security in this research would lead to properly understanding that how reparative therapies target the sense of safety and autonomy and how all of this translates into their political outlooks. Epistemologically, it emphasizes the need to comprehend both subjective and objective dimensions of what security is.

Social constructivism ontologically posits that the construction of reality exists through social interactions and cultural narratives. Which is why its application in the research paper offers us an extended and in depth look on how reparative therapies are influenced and do influence the cultural and social understandings alongside it (Kinitz, et al., 2021). It enables our research to explore how these interactions shape up individuals’ political beliefs and to understand how the stigmatization associated with the idea of queerness leads to its current state in the nation and society of Pakistan. Again epistemologically, the literature review and the in-depth interviews of the candidates are highly suited for uncovering the socially constructed meanings and experiences of individuals who undergo the reparative therapies. This approach is suitable to the social constructivist view that understanding phenomena requires examining the social processes through which meanings are constructed and propagated.

Table 3
[Codes and Themes]
Interview Extracts	Codes	Themes
“In the year 2020, We were working on a project that required us to organize a seminar. During the project, there were also transgender individuals present. Despite being well-known at the time, my team members did not allow me to host the show as they believed a transgender person could not do it. They even accused me of hijacking the show, we criticized them a lot because they refused to include transgender individuals in a harassment bill.”	Advocacy Efforts Exclusion	Medicinal Gaps
“For the past two years, we’ve been working on a campaign to raise awareness of this issue, and whenever we bring up the need for a solution, they suggest conversion therapy, citing the West as an example. The West has played a significant role in the use of conversion therapy, and now, due to our conservative mindset, it's being openly discussed, and we are held accountable for it. This has created a conflict between them and us.”	Progress and Awareness Political and Social Opposition Activism Perceived Conservative Influence Role of Western Influence	Challenges and Progress
“Nowadays there is a new trend set in our society that people think that there is some transgender ghost in us that they can pull out. From 15 years I am in this field. In our neighborhood there is a woman whose child is transgender, but she is not agreeing to it. She comes to our doorstep and tells us that we are doing wrong with his child. There is a ghost in him which made him a transgender and that ghost dresses him like girls, he was also admitted in Jinnah hospital but still there is ghost in him and he is not leaving him.”	Societal Misconception Denial and Rejection Cultural and Religious Responses Reliance on Religious constructs	Religious Stigmatization

3. Results:

3.1.

Conversion Therapies in Pakistan: Exploring Variations in South Asian Demographic and Analysis of it in Human Security Context:

Prominent medical organizations have denounced the practice of conversion therapy, which aims to change a person's sexual orientation or gender identity, as harmful and ineffective. (Higbee, M., Wright, E. R., & Roemerman, R. M., 2022). However, religious organizations in Pakistan continue to offer these practices, raising concerns for the safety and well-being of queer people. (Taslim, N., Canales, A. D., & Alshehab, S. M. T., 2021)

Fig. 1

[Number of People who went through the conversion therapy in the survey]

The Fig. 1 above illustrates that out of the 30 individuals we interviewed through the surveys, 17 of them went through actual methods of conversion therapy. Which speaks for a 56% rate.

3.1.1. The Different Types and Methods of Conversion Therapies in South Asian Context

Conversion therapy can be majorly categorized into three main types: aversion therapy, psychoanalytic therapy, and religious or spiritual counselling (Higbee, M., Wright, E. R., & Roemerman, R. M., 2022). Aversion therapy involves using negative stimuli to create a strong aversion towards certain behaviours or attractions (Davison, K., Hubbard, K., Marks, S., Spandler, H., & Wynter, R., 2024); psychoanalytic therapy involves exploring the unconscious thoughts and feelings that may be contributing to same-sex attraction (Ellis, 2021) and religious or spiritual counselling relies on the belief that homosexuality is a sin that can be cured through prayer and religious practices (Wolf JK, Platt LF., 2022). Both aversion and psychoanalytic therapy fall under the medical domain, however, there certainly are other types of techniques used for the same purpose as well such as hormone therapy etc (Ashley, F., 2019). These types of conversion therapies highlight the diverse methods used to try and change an individual's sexual orientation, but they all share the common goal of attempting to conform individuals to societal norms and expectations.

3.1.1.1. Medical Conversion Therapies

In Pakistan, there is a lack of legal protection against medical conversion therapy, which allows these practices to continue without consequences. This puts individuals at risk of experiencing significant harm to their mental and emotional well-being, as well as potential physical harm from aversive conditioning techniques (Mhatre, 2023). The history of these medical techniques’ dates back to the 19th century, when homosexuality was widely stigmatized and misunderstood. (Graham, 2019). During this time, medical professionals often sought to "cure" homosexuality through various means, including electroshock therapy (Garnik S. Kocharyan, 2023) and hormone treatments. These harmful practices persisted despite lacking scientific evidence and causing immense harm to individuals. It wasn't until the late 20th century that medical organizations and societies began to recognize the unethical nature of conversion therapy and condemn its use (M. Williams, 2023). Many countries and states have even banned the practice due to its harmful effects on mental health and well-being (George, 2016). Pakistan, however, has yet to take significant action to address the issue of conversion therapy. The existence of aversion and psychoanalytic therapies in Pakistan is less documented compared to other countries, making it difficult to fully understand the extent of their use. However, anecdotal evidence suggests that these therapies are still practiced in certain religious or cultural communities.

The prospect of medical conversion therapies isn’t popular within the demographic of the people who have a vital experience within the field or the ones who have actually gone through the process of the therapy itself. We conducted a research survey of thirty queer individuals in Pakistan to make an attempt at visualizing the trends regarding the whole procedure. Out of the thirty individuals, only about 8 of the subjects said that they went through conversion therapy which took help from medicinal ways as well, while 17 individuals said that they have been explicitly subjected to the procedure in any shape or form. Which is a 26% rate in the data set of the research surveys for the people who have faced medicinal conversion therapies. As demonstrated in Fig. 2.

Fig. 2

[Data on Medicinal Conversion Therapy]

The possible reason aligns with the same rationality which justifies the low amount of research inputs as well. Individuals in Pakistan are very precarious of their identity being hidden if it is any other one apart from heterosexual just to not face the discrimination or a lack of social respect from their fellow community members. A country which is systematically integrated with religion leads to its people associating trust and safety more with themselves or religious masters rather than any sort of institution. This is very important to take note of if we want to understand the social and cultural webs in this context of Pakistan.

3.1.1.2. Religious Conversion Therapies

The foundation of religious conversion therapy is the idea that homosexuality is a sin that is curable through prayer and repentance (Jones, 2021). Frequently, religious conversion therapy involves exorcisms, fasting, and other religious rituals intended to alter a person's sexual orientation. These practices are often conducted without any scientific basis or professional guidance, which raises concerns about their effectiveness and potential harm to individuals (Moffic, 2019). Other methods encompassed in religious conversion therapies include exorcism and intended isolation or societal vilification of the individual, which often results in severe psychological distress and social stigma (Bradfield, 2021). The use of exorcism and isolation not only disregards the well-being and autonomy of individuals but also perpetuates discrimination and prejudice against those with different sexual orientations. In Pakistan, laws such as Article 377, known as "unnatural offenses," stipulate that individuals who engage in consensual sexual intercourse that deviates from the natural order with another person or an animal will face imprisonment (Abida Abdul Khaliq, Hammad Raza Sultan, 2022). The duration of the imprisonment can range from a minimum of two years to a maximum of ten years, and a fine may also be imposed." works against the LGBTQ + community and only acts as fuel to fire the prejudices of a society that already stigmatizes and discriminates against them (Mhatre, 2023). These laws not only violate the principles of equality and human rights but also hinder progress towards a more inclusive and accepting society.

Relatively, conversion therapies where a hint of religion mix involves is more popular than the ones which are medically conducted in Pakistan. The reason for this obviously lies in the country’s religious ideology which operates at the core of it. Apart from it, the survey which we conducted showed a rise to 14 out of the 17 individuals being involved or having religious undertones to their “treatment”. Which accounted for 82.35% of the people. Visually represented in Fig. 3.

Fig. 3

[Data on Religious Conversion Therapy]

Sakeena, who is a political activist and has done impressive amount of work for the protection of transgender individuals in Pakistan. According to Sakeena, conversion therapies of both aspects exist and religious one being something which she has personally dealt with. She explained that since there’s no legal legislation on it both of the assisted ways are operated in the overt manners, with specifically the religious ones being operated through the hands of peers, murshids, hakeems in private, all of them being terms for highly respected religious figures or through religious schools known as madrassas.

Gul, said that when her family caught her visiting the trans community, they resorted to first measure being violence in order to perpetuate deterrence and then they resorted to religious ways, enrolling her to a madrassa while keeping a strict check on her in hopes for her being converted to the stereotypical masculine image.

3.1.2. The Different Methods of Practicing Conversion Therapies:

In Pakistan, religious leaders or institutions can promote religious conversion therapy without facing similar consequences due to the ethical guard the religious lens provides the practises (Ahmad, 2023). Moreover, compared to religious conversion therapy, the social and political implications of medical conversion therapy may be subtler and indirect. Medical conversion therapy can contribute to a culture of homophobia and transphobia that results in stigmatization and discrimination against individuals, which can have detrimental effects on their mental health and well-being (Kinitz, et al., 2021). In contrast, religious conversion therapy has more direct social and political consequences, as it may be used to justify discrimination and persecution of LGBTQ individuals based on their religion. (Ilias Trispiotis, Craig Purshouse, 2021) They both can be categorized into two sub-categories: assisted and self-inflicted. (Purshouse, 2022)

3.1.2.1. Assisted Therapies:

To try to change a person's sexual orientation or gender identity, medical professionals or religious leaders frequently conduct assisted conversion therapies. These therapies may use various techniques, like counselling, medication, or prayer. These practices often face criticism and legal challenges due to their potential harm and violation of human rights. In Pakistan, assisted conversion therapies are not explicitly regulated or banned, which allows them to continue in some religious communities. To properly reflect the discreetness of the identity, we asked in the survey about two things in order to develop a causal relation with familial relations. In Fig. 4., One of the questions asked whether they undergo the procedure because of their family finding out about their sexual/gender orientation, to which only 2 out of the 17 people agreed with which calculates to 11% of the population,

Fig. 4

[Data on reasoning behind approach of conversion therapy]

while when we asked them about if they went through the procedure because of the fear of their family finding out about their sexual/gender orientation, 12 out of the 17 people agreed to it, which calculates to 70.58% of the dataset. 9 people agreed to going through the conversion therapy because of their own feelings towards their sexuality and desire to convert them according to the norm, which calculates to 52.94% of the population.

This is important to quantify because the prospect for assisted therapies according to the survey heightens because of the familial pressure or the fear of family finding out, it is because of that precise fear individuals seek the people who deliver a promise to “cure” them of their “illness”. Since, both religious and medicinal conversion therapies are assisted as well, we notice that assisted therapies have an equal turnout in both of the methods mentioned above. This highlights the gravity of the contempt people feel at the idea of the LGBTQ + which makes them willing to put their identity under the threat, an identity which they do their best to keep hidden, by going through procedures which obviously have severe effects on their mental and physical well-being.

3.1.2.2. Self-Inflicted Therapies:

Self-inflicted therapies, on the other hand, mean that individuals are choosing to engage in practices or therapies aimed at changing their sexual orientation or gender identity. These self- inflicted therapies can range from religious practices to alternative medicine approaches (Green AE, Price-Feeney M, Dorison SH, Pick CJ., 2018). While individuals have the right to pursue their own beliefs and choices, it is crucial to consider the potential harm and lack of scientific evidence associated with these self-inflicted therapies. The main reason why people decide to go to certain lengths is because they may feel societal pressure or discrimination based on their sexual orientation or gender identity. They may hope that by changing their sexual orientation or gender identity, they will be more accepted or fit into societal norms (Dromer, E., Ferlatte, O., Goodyear, T., Kinitz, D. J., & Salway, T., 2022).

Fig. 5

[Data on choosing self-infliction as a method]

Moreover, in Fig. 6., We also asked the candidates if they witnessed a political belief change because of going through the therapies to which, 2 of the 17 candidates said their alliances grew stronger towards conservative/regressive ideas, 11 of the candidates advocated for a shift in their political beliefs toward more of the leftist ideals while 4 of the candidates remained neutral about the responses. Turnout being 11.7%, 64.7% and 23.5% respectively. This directly correlates with the political shift we were taking about in the earlier paragraphs of this section specifically.

Fig. 6

[Data on shifts in political beliefs]

4. Discussion:

4.1. Conversion Therapies in Pakistan: The Contributions in Socially Constructing Political Narratives

The social standing of conversion therapy in a state like Pakistan is complex and controversial.

Religious and conservative groups support it to "cure" individuals of their same-sex attraction (Power J, Jones TW, Jones T, Despott N, Pallotta-Chiarolli M, Anderson J., 2022). This understanding of homosexuality and the LGBTQ + comes from the state being ideologically affiliated with the religion of Islam, which explicitly considers the act of homosexuality or sodomy to be a sin. "The Quran mentions homosexuality in the context of the story of Sodom and Gomorrah, where the people of the city demanded sexual access to the messengers sent by God to the prophet Lot (Etengoff, C., Rodriguez, E. M., Kurniawan, F., & Uribe, E., 2022). The Quranic passages allude to attempted sodomy between men. Some modern gay and lesbian Muslim activists disagree with this interpretation, arguing that the destruction of the city was due to other misdeeds and not same-sex acts. (Zaharin, 2022)

It is important to note that not all Muslims interpret the Quran in the same way, and there are diverse views within the Muslim community regarding homosexuality (Etengoff, Chana & Rodriguez, Eric., 2022). Some progressive Muslim scholars argue for a more inclusive interpretation of Islamic teachings, emphasizing love and acceptance for all individuals, regardless of their sexual orientation. These scholars advocate for a more nuanced understanding of the Quranic verses and argue that Islam should be a religion that promotes equality and respect for all individuals, including those who identify as LGBTQ+ (Golriz, 2021). It is important to understand that the modern description of the established narrative on homosexuality is widely discouraged and unaccepted by the religious and conservative groups of Pakistan, which make up most of the population (Muslih, M. & Shobirin, Munar & Yuwanda, Netty & Supriatna, Jajang., 2022).

However, keeping the historical intricacies in mind, one can deduce that there's more to this profound hatred towards LGBTQI + than just religious sentiments. Many scholars relate the prevalent homophobia in the nation to the colonial legacy and the influence of Western values during colonial times on Pakistani and in a

broader picture, Indian sub-continental society (Dhawan, 2015). The imposition of British laws during the colonial era criminalized homosexuality, leading to a deep-rooted stigma that persists today (Redd, C., & Russell, E. K., 2020).

Throughout millennia, the "khwajasira" or "hijra" group has been acknowledged in South Asia as the third gender, occupying a significant position in the social and political chronicles of the area (Hossain, 2020). Evidence from the Mughal Empire and earlier periods indicates that individuals from the community were extended invitations to participate in singing and dancing during festivals, weddings, and other joyous events. Additionally, they fulfilled their role as counsellors to the Mughal court (Chakraborty, 2022). Nevertheless, this culture of tolerance started to deteriorate during the British colonization of South Asia. The subcontinent's flexible gender and sexual standards did not align with Britain's Victorian-era notions of acceptable sexual conduct. These standards included Western and Judeo-Christian perspectives on sexuality, which saw native conceptions of sexuality as uncivilized (Upadhyay, 2020). Homosexuality was not made illegal in Pre-Independence India until 1861, when British invaders introduced Section 377, a piece of legislation that prohibited gay acts (Radics, 2021).

4.2. Islamist Majority and Public Opinion

Public opinion on conversion therapy in Pakistan comes from a place of religious sentiments and colonial cultural changes. The strong religious sentiments in Pakistan heavily influence public opinion on conversion therapy, as many views it to uphold traditional values and norms. Norms consist of strict adherence to heteronormativity and the belief that homosexuality is a sin. Pakistan's history of colonization has left a lasting impact on societal attitudes towards homosexuality and the acceptance of alternative sexual orientations. This combination of religious sentiments and colonial cultural changes shape’s public opinion on conversion therapy, often leading to complete public support of conversion therapy to "cure" individuals of their homosexuality. The influence of religious leaders and conservative political parties further reinforces this support, as they often promote conversion therapy as a solution to maintain societal order and preserve the traditional family structure. An example of this would be Senator Mushtaq's campaign against the Trans Bill of 2018.

Senator Mushtaq Ahmed, of Jamaat-e-Islami (JI), Pakistan’s largest religious party, filed a petition to the Federal Shariat Court to roll back the 2018 Transgender Rights Bill. He claimed that the bill contradicts Islamic principles and causes complications in terms of Islamic heredity. He suggested that individuals should undergo a medical test before being allowed to change their gender marker. His political party, Jamaat-e-Islami, is known for being anti- LGBTQ + and has stated that homosexuality is a "threat to society." (Fatima Zahid Ali, Kevin Smets and Benjamin De Cleen, 2024) The bill sought to restrict the rights and recognition of transgender individuals. Rights given by the nation, such as the formation of national identity cards for transgender individuals and a long fight for state recognition, the bill garnered significant public support, further indirectly perpetuating the belief that conversion therapy is a valid and necessary practice for the "cure" of LGBTQ + individuals.

4.3. Local Government Policies

Government policies regarding conversion therapy in Pakistan enable the practices indirectly, as there is no coherent or clear stance of the government on the matter. There is no comprehensive legislation or official guidelines in place to explicitly ban or regulate these practices. This lack of clarity allows for the continuation of conversion therapy under the guise of religious or cultural beliefs, posing a significant challenge for those advocating for its eradication. Although the methods that conversion therapy possesses are very inhumane, they might be subjected to legal persecution on a standalone basis, which is why conversion therapies are often conducted under the radar to avoid getting caught or facing legal consequences. This underground nature of conversion therapy makes it difficult to track and hold accountable those who perpetuate these harmful practices, further exacerbating the challenges faced by those seeking to eliminate them.

Pakistan doesn't have any laws against homosexuality per se, but against the act of sodomy, which is considered a criminal offense under Section 377 of the Pakistan Penal Code (Ali Ajmal, Faiza Rasool, 2024). However, LGBTQ + individuals are constantly threatened, discriminated against, and blackmailed by the local authorities, even if there's no proof of sodomy, which is why reporting conversion therapies for their inhumane ways comes with the risk of identity exposure, which puts the victim or anyone reporting in danger, loss of employment, and inability to rent housing.

5. Conclusion

With political movements such as the Aurat March (Women's March) and Sindh Moorat March in Pakistan post-2020, Pakistan has witnessed an increase in activism through the emergence of social movements, particularly among the youth (Fatima Zahid Ali, Kevin Smets and Benjamin De Cleen, 2024). Today, communication technologies and the power of social media have facilitated these movements, allowing for greater organization and mobilization for shared causes (Naseem, 2020). The youth have been actively involved in raising their voices regarding gender-based issues, which encompass sexuality and identity politics within them too. These social movements have brought about a revival of political interest among the younger demographic and a demand for far-reaching reforms in the country (Saqib Raza, Mubashra Tayyaba, M. Hamza Naeem, Zaib Un Nisa, Muhammad Ramzan, Mustafa Ali, 2024).

This increase in activism can prove to be decisive for conversion therapies in the sense that the youth's collective voice and activism can bring about a significant shift in societal attitudes towards conversion therapies. By raising awareness and advocating for the rights of individuals, young activists are challenging the legitimacy and harmful effects of these practices. Their efforts can lead to policy changes and legal protections that ban or heavily regulate conversion therapies, ensuring the well-being and rights of individuals across the country. However, one question that lingers is whether Pakistan, being an aggressively Islamist nation, is witnessing this surge because of the extreme nature of policies and legal mishaps against the gendered and sexual orientation communities. More specifically, whether conversion theory, in its' discrete existence, also contributes to the demise of its own self by radicalizing the victims' mindsets through altering their political ideology affiliations?

In order to answer this question, we had to first assess that the dataset who went through such practices what did they think about the effects of it, for that purpose as we can see in Fig. 7, we entertained the question of whether going through the practice improved their mental health, to which 15 of the candidates denied strongly and 2 of the candidates expressed themselves as neutral regarding it, out of the 17. Turnout being 88.5% and 11.5% respectively with no responses representing an agreement. Similar turnout for the question which asked them whether going the practice worsened their mental health.

When we asked them if the therapy was successful in conversion of their sexual/gender orientation in any regard, we received 16 responses in strong disagreement of it while 1 response being neutral about it.

Turnout being 94% and 6%, respectively, with no agreement to the question being recorded. Refer to Fig. 8

This surfaced two revelations, one that posited that conversion therapy and the “solution” has gained popularity in the recent times with subjects being relatively younger than older queer people in Pakistan. Another one being that the whole experience of conversion therapies or the ordeal of going through it is multi-layered and posit different techniques, different routes, different ideologies but quite possibly a similar result for all of them.

Moreover, we also researched about the political instrumentalization of conversion therapies, which is important to view with the perspective of the current legislative and judicial status on the legality of conversion therapies and also the laws which are associated with creating grounds for the existential nature of the therapies which we witness now. Consequentially, the idea that there’s a very broad international relations aspect to be explored in it is further proved by the research surveys which were conducted on individual level. The surveys and their responses, as explained previously, clearly indicated that the individuals who go through the process of conversion therapies, do have a deep effect on their political ideologies, which is mainly more left-leaning. The rationality of them was also explained in the section mostly burdening the frustration and the dire methodologies these therapies approach causing a traumatic response in their psyche. We connected this with the rise of leftist/liberal movements in recent times in Pakistan. One other thing which we noticed was that mostly the younger people were subjected more to conversion therapies than the older people which signifies two things, one being that popularization of conversion therapies is fairly recent and the second thing tracking a completely rational correlation with the more popularity of conversion therapies signifying more radical activities in the political sphere. .

Figure 8 [Data on success of conversion therapy]

Statements & Declarations

Data Availability

The data supporting the findings of this study were collected through primary research and are not publicly available due to confidentiality considerations. Given the sensitive nature of the topics discussed and the need to protect the privacy and anonymity of participants, the raw data cannot be shared. However, specific details or summaries of the data may be made available upon reasonable request to the corresponding author, subject to ethical and confidentiality constraints.

Funding:

The authors declare that no funds, grants, or other support were received during the preparation of this manuscript.

Competing Interests:

The authors have no relevant financial or non-financial interests to disclose.

Ethics Approval:

This study was conducted in accordance with the ethical principles outlined in the Declaration of Helsinki, with a focus on respect for individuals, informed consent, and safeguarding participant welfare. The study involved non-invasive methods such as surveys and interviews, with no medical, physical, or emotional interventions. Approval was granted by Office of Research Innovation and Commercialization in University of Management and Technology, Lahore. Dated: 08-01-2025, Reference Number: RE-001-2025.

Author Contribution

All authors contributed to the study’s conception and design. Ahmed Atique led the research development, conducted the literature review, designed the survey instrument, carried out data collection and interviews, performed the qualitative and quantitative analysis, and drafted the manuscript. Muhammad Shoaib Pervez provided academic supervision, guided the theoretical and methodological framing, assisted in refining the research questions, contributed to the interpretation of findings, and offered critical revisions for intellectual content. The first draft of the manuscript was written by Ahmed Atique, and both authors reviewed and commented on multiple versions. All authors read and approved the final manuscript.

Consent to Participate:

Informed consent was obtained from all individual participants included in the study. Participants were provided with detailed information about the purpose of the research, procedures involved, potential risks and benefits, and their rights to withdraw from the study at any time without consequence. All participants voluntarily agreed to participate and provided written consent prior to their involvement.

Consent for Publication:

Participants provided explicit consent for the publication of their data, including any anonymized quotations or case details relevant to this study. They were informed about the scope of the publication, including its potential audience, and agreed to have their contributions included in the manuscript. Written consent for publication was obtained from all participants prior to submission of the manuscript.

Acknowledgement

I extend my deepest gratitude to Dr. Muhammad Shoaib Pervez, my supervisor and Head of Department, for his unwavering academic guidance, mentorship, and belief in this research from its inception. I am sincerely thankful to my parents, Ambreen Atique and Muhammad Atique, whose emotional and moral support made this journey possible, and to my little sister, Muntaha Atique, whose unconditional love—even at the age of eight—remains one of my strongest sources of strength.I am especially grateful to the trans community of Pakistan and the broader LGBTQ+ community of Pakistan, who placed immense trust in me by participating in this research. Their willingness to share deeply personal and often painful experiences—by placing themselves in open and vulnerable positions—made this work possible, and I am humbled by their strength and generosity.Special thanks to Sana Ahmad for her instrumental role in helping me reach the community, and to Fahad Ubaid for generously sponsoring my stay during fieldwork, making the research more accessible and grounded.I also wish to acknowledge the constant support and encouragement of my teachers: Dr. Sadia Kazmi, Mr. Adil Zahoor, Mr. Haider Naqvi, Mr. Muhammad Qasim, and Mr. Waqar Malik Khokar, whose academic insights and continued support have been invaluable throughout this process.This research is the product of collective compassion, resilience, and solidarity—and I remain deeply grateful to everyone who made it possible.

Bibliography

Khaliq, A. A., & Hammad Raza Sultan. (2022, November 22).. Critical Analysis of Rape Laws in Pakistan: Still Long Road to Seek Justice. RAIS Journal for Social Sciences, 6(2). https://journal.rais.education/index.php/raiss/article/view/170

Ahmad, S. (2023). Exploring the impact of a religious background or identity on LGBTQ people. In S. &. Neves, Relationally queer: A Pink Therapy Guide for Practitioners. (1st Edition ed., p. 15). Routledge.

Ajmal, A., & Faiza Rasool. (2024). The Law on Sexual Orientations and Transgenders in Pakistan. Journal of Social & Organizational Matters, 3(2), 296–307. https://doi.org/10.56976/jsom.v3i2.86

Andrade, G. (2022). Is conversion therapy ethical? A renewed discussion in the context of legal efforts to ban it. Ethics, Medicine and Public Health. Ethics Medicine and Public Health, 20. https://doi.org/10.1016/j.jemep.2021.100732

Ashley, F. (2019). Homophobia, conversion therapy, and care models for trans youth: defending the gender-affirmative approach. Journal of LGBT Youth, 17(4), 361–383. https://doi.org/10.1080/19361653.2019.1665610

Bradfield, O. M. (2021). Sexual identity or religious freedom: could conversion therapy ever be morally permissible in limited urgent situations? Bioethics News, 39(1), 51–59. https://doi.org/10.1007/s40592-021-00132-6

Chakraborty, S. S. (2022, September 15). Queer Labors: Female Intimacy, Homoeroticism, and Cross-dressing in Mughal Courtly Paintings. Visual Culture & Gender, 17. https://vcg.emitto.net/index.php/vcg/article/view/136

Davison, K., Hubbard, K., Marks, S., Spandler, H., & Wynter, R. (2024). An Inclusive History of LGBTQ + Aversion Therapy: past harms and Future address in a UK context. Review of General Psychology, 0(0). https://doi.org/10.1177/10892680241289904

Dhawan, N. (2015). Homonationalism and state-phobia: he postcolonial predicament of queering modernities. In M. A. Manuela, & L. Picq (Eds.), Queering Paradigms V: Queering Narratives of Modernity (pp. 51–67). Peter Lang AG. https://doi.org/10.3726/978-3-0353-0768-9

Djordje Alempijevic, R. B. (2020, May). Statement on conversion therapy. Journal of Forensic and Legal Medicine, 72. https://doi.org/10.1016/j.jflm.2020.101930

Drescher, J. S. (2016). The Growing Regulation of Conversion Therapy. Journal of medical regulation, 102(2), 7–12.

Dromer, E., Ferlatte, O., Goodyear, T., Kinitz, D. J., & Salway, T. (2022). Overcoming Conversion Therapy: A qualitative investigation of experiences of survivors. SSM - Qualitative Research in Health, 2, 100194. https://doi.org/10.1016/j.ssmqr.2022.100194

Ellis, M. L. (2021). Challenging identities; lesbians, gay men, and psychoanalysis. Psychodynamic Practice, 27(3), 241–258. https://doi.org/10.1080/14753634.2021.1939113

Etengoff, C., Rodriguez, E. M., Kurniawan, F., & Uribe, E. (2022). Bisexual Indonesian Men’s Experiences of Islam, the Quran and Allah: A Mixed-Methods Analysis of Spiritual Resistance. Journal of Bisexuality, 22(1), 116–144. https://doi.org/10.1080/15299716.2021.2022557

Etengoff, C., & Rodriguez, E. (2022). At its core, Islam is about standing with the oppressed: Exploring transgender Muslims’ religious resilience. Psychology of Religion and Spirituality, 14, 480–492. http://dx.doi.org/10.1037/rel0000325

Ali, F. Z., & Kevin Smets and Benjamin De Cleen. (2024, March). Pakistani transgender activists on Instagram: The politics of postcolonial language appropriation and abrogation. International Journal of Media & Cultural Politics, 20(1), 91–113. https://doi.org/10.1386/macp_00092_1

Garnik, S., & Kocharyan (2023). Conversion Therapy Reflections on the Topic. Psychology and Mental Health Care, 7(3). https://doi.org/10.31579/2637-8892/202

George, M. A. (2016, August 8). Expressive Ends: Understanding Conversion Therapy Bans. 68 Ala. L. Rev. 793 (2017). https://ssrn.com/abstract=2820343

Golriz, G. (2021). Does Religion Prevent LGBTQ Acceptance? A Case Study with Queer and Trans Muslims in Toronto, Canada. Journal of Homosexuality, December 6(14), 2451–2457. https://doi.org/10.1080/00918369.2020.1809888. 68.

Graham, T. (2019). Conversion Therapy: A Brief Reflection on the History of the Practice and Contemporary Regulatory Efforts. Touro Law Centre. https://ssrn.com/abstract=4146918

Green, A. E., Price-Feeney, M., Dorison, S. H., & Pick, C. J. (2018). August). Self-Reported Conversion Efforts and Suicidality Among US LGBTQ Youths and Young Adults. American Journal of Public Health, 110(8), 1221–1227. https://doi.org/10.2105/ajph.2020.305701

Higbee, M., Wright, E. R., & Roemerman, R. M. (2022). Conversion Therapy in the Southern United States: Prevalence and Experiences of the Survivors. Journal of homosexuality, 69(4), 612–631. https://doi.org/10.1080/00918369.2020.1840213

Hossain, A. (2020). Hijras in South Asia: Rethinking the dominant representations. In A. C. Z. Davy (Ed.), The SAGE Handbook of Global Sexualities (Vol. 1, pp. 404–421). Sage.

Ilias, Trispiotis, & Craig Purshouse. (2021). Conversion Therapy’ As Degrading Treatment. Oxford Journal of Legal Studies, 42(1), 104–132. https://doi.org/10.1093/ojls/gqab024

Jones, T. P. (2021). Religious conversion practices and LGBTQA + youth. Sexuality Research and Social Policy, 19(3), 1155–1164. 10.1007/s13178-021-00615-5. https://link.springer.com/article/

Kasmani, O. (2022). Queer Companions: Religion, Public Intimacy, and Saintly Affects in Pakistan. Duke University Press. https://doi.org/10.1215/9781478022657

Kinitz, D. J., Goodyear, T., Dromer, E., Gesink, D., Ferlatte, O., Knight, R., & Salway, T. (2021, June). Conversion Therapy Experiences in Their Social Contexts: A Qualitative Study of Sexual Orientation and Gender Identity and Expression Change Efforts in Canada. The Canadian Journal of Psychiatry, 67(6), 441–451. https://doi.org/10.1016/j.ssmqr.2022.100194

Williams, M. (2023). Conversion Therapy on LGBTQ + Children as a Form of Torture and the Rights of the Child in the Face of the United States Constitution's Free Speech and Religious Free Exercise Clauses. Gender Race & Just, 393. https://jgrj.law.uiowa.edu/sites/jgrj.law.uiowa.edu/files/2023-05/JGRJ%2026.2_Williams_2.pdf

Mhatre, P. M. (2023). A critical Medico-Socio-Legal analysis of conversion therapy in the Indian Subcontinent. Sexuality & Culture, 28(2), 883–917. http://dx.doi.org/10.1007/s12119-023-10146-3

Moffic, H. S. (2019). Islamophobia and ethical challenges for LGBT mental healthcare. In J. P. H. S. Moffic (Ed.), Islamophobia and psychiatry: Recognition, prevention, and treatment (pp. 267–276). Springer Nature Switzerland AG. http://dx.doi.org/10.1007/978-3-030-00512-2_23

Muslih, M., Shobirin, M., Yuwanda, N., & Supriatna, J. (2022). riticism of the Pro-LGBT’s Misinterpretation of the Quranic Verses on the Illegality of LGBT. Jurnal Ushuluddin, 30. http://dx.doi.org/10.24014/jush.v30i1.14274

Naseem, M. &.-A (2020). Social Media as a Space for Peace Education The Pedagogic Potential of Online Networks: The Pedagogic Potential of Online Networks. Palgrave Macmillan. http://dx.doi.org/10.1007/978-3-030-50949-1

Power, J., Jones, T. W., Jones, T., Despott, N., Pallotta-Chiarolli, M., & Anderson, J. (2022, August 1). Better understanding of the scope and nature of LGBTQA + religious conversion practices will support recovery. The Medical Journal of Australia, 217(3), 119–122. https://doi.org/10.5694/mja2.51441

Purshouse, C. (2022). Is ‘conversion therapy’ tortious? Legal Studies, 42(1), 23–41. https://doi.org/10.1017/lst.2021.28

Radics, G. B. (2021). Challenging antisodomy laws in Singapore and the former British colonies of ASEAN. Journal of Human Rights, 20(2), 211–227. https://doi.org/10.1080/14754835.2020.1841608

Redd, C., & Russell, E. K. (2020). It all started here, and it all ends here too’: Homosexual criminalisation and the queer politics of apology. Criminology & Criminal Justice, 20(5), 290–603. http://dx.doi.org/10.1177/1748895820939244

Saqib Raza, M., Tayyaba, M., Hamza Naeem, Z. U., Nisa, M., Ramzan, & Mustafa Ali. (2024). Unveiling LGBTQ + Rights Movements in Pakistan: A Computational Sociology Inquiry through a Cultural Studies Lens. Journal of Managemnet Practices Humanities and Social Sciences, 8(3), 119–132. http://dx.doi.org/10.33152/jmphss-8.3.11

Taslim, N., Canales, A. D., Alshehab, S. M. T., & ETHICAL PERPLEXITY AS DISTINCT FROM REALITY AND THE RATIONAL APPROACH FOR MUSLIM YOUNG PEOPLE. (2021). GENDER DYSPHORIA: a MEDICAL AND Psychiatria Danubina, 33(4), 475–484. https://doi.org/10.24869/psyd.2021.475.

Upadhyay, N. (2020). Hindu Nation and its Queers: Caste, Islamophobia, and De/coloniality in India. Interventions,22(4), 464–480. https://doi.org/10.1080/1369801X.2020.1749709

Waites, M. (2024). Contesting Colonial Criminalization: Customary Law’s Significance for Decolonizing Queer Analysis. In B. Fischel J.J. and, & Cossman (Eds.), Enticements: Queer Legal Studies (pp. 85–108). New York, USA. New York University Press. https://eprints.gla.ac.uk/257077/2/257077.pdf

Zaharin, A. (2022). Reconsidering Homosexual Unification in Islam: A Revisionist analysis of Post-Colonialism, Constructivism and Essentialism. Religions, 13(8), 702. http://dx.doi.org/10.3390/rel13080702

Figures:

Figure 1 [Number of People who went through the conversion therapy in the survey]

Figure 2 [Data on Medicinal Conversion Therapy]

Figure 3 [Data on Religious Conversion Therapy]

Figure 4 [Data on reasoning behind approach of conversion therapy]

Figure 5 [Data on choosing self-infliction as a method]

Figure 6 [Data on shifts in political beliefs]

Fig. 7

[Data on status of health post-therapy]

Fig. 8

[Data on success of conversion therapy]

List of Figures:

Figure 1 [Number of People who went through the conversion therapy in the survey]

Figure 2 [Data on Medicinal Conversion Therapy]

Figure 3 [Data on Religious Conversion Therapy]

Figure 4 [Data on reasoning behind approach of conversion therapy]

Figure 5 [Data on choosing self-infliction as a method]

Figure 6 [Data on shifts in political beliefs]

Figure 7 [Data on status of health post-therapy]

Fig. 8

[Data on success of conversion therapy]

Tables:

Table 2. [Interviewees]

Sakeena	Provides an on ground political activist perspective to the research who has witnessed countless such cases in field research and has herself gone through systematic reparative therapies with severe psychological and physical harm as a result of it.
Gul	Adds more to the research in terms of a personalized experience with. Inefficacies of Pakistani legal system towards protection of queer people and their rights.
Simreen	Offers a deep insight into integration of religion with reparative therapies and how the social constructs and norms and culture that lead to the prevalence of violence against queer individuals with reparative therapies as a tool for it.

Table 3. [Codes and Themes]

Interview Extracts	Codes	Themes
“In the year 2020, We were working on a project that required us to organize a seminar. During the project, there were also transgender individuals present. Despite being well-known at the time, my team members did not allow me to host the show as they believed a transgender person could not do it. They even accused me of hijacking the show, we criticized them a lot because they refused to include transgender individuals in a harassment bill.”	Advocacy Efforts Exclusion	Medicinal Gaps
“For the past two years, we’ve been working on a campaign to raise awareness of this issue, and whenever we bring up the need for a solution, they suggest conversion therapy, citing the West as an example. The West has played a significant role in the use of conversion therapy, and now, due to our conservative mindset, it's being openly discussed, and we are held accountable for it. This has created a conflict between them and us.”	Progress and Awareness Political and Social Opposition Activism Perceived Conservative Influence Role of Western Influence	Challenges and Progress
“Nowadays there is a new trend set in our society that people think that there is some transgender ghost in us that they can pull out. From 15 years I am in this field. In our neighborhood there is a woman whose child is transgender, but she is not agreeing to it. She comes to our doorstep and tells us that we are doing wrong with his child. There is a ghost in him which made him a transgender and that ghost dresses him like girls, he was also admitted in Jinnah hospital but still there is ghost in him and he is not leaving him.”	Societal Misconception Denial and Rejection Cultural and Religious Responses Reliance on Religious constructs	Religious Stigmatization

List of Tables:

Table 1. [Survey Subjects’ Data]

Table 2. [Interviewees]

Table 3. [Codes and Themes]

Yes

“Conversion/Reparative Therapies: Exploring the Political Shifts in Pakistan’s Queer Community” Running Title: “Conversion Therapy & Political Shifts in Pakistan’s Queer Community”