Khawaja Sara and Hijra are the individuals who are born male at birth, but they wish to live with women’s soul when grow up. Globally, they are known as Transgender, Transwoman, or Trans folks. Khawaja Sara and Hijra as a third gender has a very rich history. The ancient book “Kama Sutra” has discussed people other than male and female approximately 4000 years ago. This Sanskrit sexual manual has many evidences of sexual intercourse and practices with the individuals other than male and female that shows the existence of a third gender in the past. This deep-rooted history shapes the unique identities of Khawaja Sara and Hijra in Precolonial Mughal dynasty and the British Colonialism in Subcontinent. The article explores the shift incurred in the status quo of Khawaja Sara and Hijra during the period between 13th to 18th century. In Mughal palaces, Khawaja Sara and Hijras were the most trusted people. They were responsible to guard the Harems (a sacred place of living), employed as administrator of the Army and in-charge of Mughal treasures because of their trustworthiness and cleverness. Khawaja Sara also oversaw many well-known positions as political advisors, courtly affairs, and administrators. The Mughal palaces were unthinkable without the Harems, and the Harems were inconceivable without the Eunuchs (the term used for Khawaja Sara and Hijra in colonial text). Researchers distinguished between the role of Khawaja Sara and Hijra. Khawaja Sara were the male-identified intelligent individuals who were assigned the military and diplomatic role despite their slave status while Hijras were more often busy in singing and dancing. The formers have considerably higher social standing than the Hijras in the Mughal periods. With the introduction of Victorian moralities of gender and sexuality in subcontinent by the British men, the high ranked positions of Khawaja Sara and Hijra were changed to a diseased individual and further recognized them as criminals in Colonial regimeIn 1857, the British overturned the Mughal dynasty that changed the socio-cultural, legal, and political environment in the sub-continent. Colonialism describes the history of British invasions, and their political control in the subcontinent. This was the time when the British travelled to subcontinent in a large number and took the control of political machinery from the Mughals at the onset of 18th century. Before the British colonial rules Khawaja Sara and Hijra, enjoyed a wealthy and respectable life, but the British created two strict boxes of gender, male and female. All individuals were supposed to fit themselves in these two boxes if anybody wants to choose between or outside the boxes, they are next to be considered an outcast individual.With the introduction of Victorian moralities of gender and sexuality in subcontinent by the British men, the high ranked positions of Khawaja Sara and Hijra were changed to a diseased individual and further recognized them as criminals in Colonial regime. The British administration clearly demonstrated the anxieties in their policies towards Hijras and Khawaja Sara that declared them as a symbols of and potential transmitters of gender and sexual disorder. They brought a shift in having accommodation in Muslim courts in subcontinent to a loss of status and wealth for Khawaja Sara and a shrinking of spaces for Hijra. European colonialism criminalized their sexuality, confiscated their lands and stipends, and overturned their inheritance rights. In addition, they were thus recognized as deviant, infectious and problematic people in society. The British introduced the Criminal Tribes Act (CTA) in 1871 to persecute the Hijras and Khawaja Sara and relegated them to the margin of society. The Act was enacted to target their outrageous and obscene behaviour in the sub-continent which pronounce the entire community of Hijra and Khawaja Sara as criminal and deviant people. In addition, the Act also attempted to control the gendered embodiment and social structure of Hijras and Khawaja Sara in the public space which restricted their activities. The surveillance and registration of Hijras and Khawaja Sara were declared mandatory and they were arrested without any warrant under the Criminal Tribes Act (CTA).The colonizers made several other legislations to control the Hijras and Khawaja Sara. Among them, one was the Act No. XI of 1852 that outlined the different rules prevailing to the inams (Gitfs) or grants of land who were holding without any rent in the vicinity of Bombay area. In Provision 2 of Rule 2 of Schedule B, which determined who could hold inams, the Act stated that “there be nothing in the conditions of the tenure which cannot be observed without a breach of the laws of the land, or the rules of public decency. This was specific for the Hijra and Khawaja Sara to deprive them of their land and also to stop the passage of Sanad’s and financial stipends from Government. Majority of the properties were disposed to the British Empire that was once provided to the Gurus by the Mughal Emperors. The reasons for developing these Act was not only to deprive the Hijra and Khawaja Sara from their lands/ Sanads/ stipend, but also to stop them from collecting the Charity collection. Furthermore, they were introduced as professional catamites who were involved in homosexuality, the kidnapping of children, exploitation of minors, and polluting the public spaces with their obscene performances and transvestism. The British administration was keen for such practice to disturb the Khawaja Sara and Hijras and to expel them from the mainstream society. Therefore, presently in the postcolonial state of Pakistan, the communities of Khawaja Sara and Hijra are living a miserable life, who are frequently involved in begging, sex work, dancing, and singing. This is because of the impact of the polices and legislation that were enacted during the British colonization which produced a major shift in the status quo of Khawaja Sara and Hijra. The writer is a PhD Scholar in RMIT University Melbourne with a research interest in the field of Gender, Sexuality, and Education. He has also served as an officer in Social Welfare Department Khyber Pukhtunkhawa and has a prolific experience of working in Development sector, research, and academia. He can be reached at email@example.com.