Serena nanda the hijras of india

Serena nanda the hijras of india

Nevertheless many hijras work as prostitutes, many have non-hijra men as husbands, and many seem to be attracted to hijra life after becoming homosexually active in adolescence. There, they prefer "Masiba," meaning roughly, auntie. They are believed to have special powers to ward off or expose impotence and infertility. However, as Nanda shows, many hijras come from other sexually ambiguous backgrounds: they may be born intersexed, be born male or female and fail to develop fully at puberty, or be males who choose to live as hijras without ever undergoing the castration procedure. The traditional role of hijras in Indian society is to sing and dance at weddings and ceremonies surrounding the birth of a boy. Then she sums up with an intercultural comparison of hijras with other alternative gender roles including the berdache of native North America and the transsexuals of modern Western societies. That is to say, the very name they are called by in this book, and in the literature at large, is insulting, at least in Gujarat. The Masiba is a revered and loathed entity, a strange and liminal identity that coalesces within it and permutes, elements of intersexuality, drag performance, mobsters, various trans identities, prostitutes, priestesses, burlesque dancers, eunuchs, ascetics, and witches. This is the single most fascinating social group I have ever encountered. They have the reputation of recruiting new hijras by kidnapping and emasculating boys, although Nanda found no evidence that this is true. It paves over vast lacunae, as though they weren't, and condenses huge diversities in an attempt to appear comprehensive. Nanda's book is a very readable anthropological monograph.

There, they prefer "Masiba," meaning roughly, auntie. Naming a given social category by a disparaging outgroup epithet: also an anthropological no-no. That is to say, the very name they are c Tender and evocative anecdotes, but the book purveys a host of subtle inaccuracies.

The idea that individuals could have mixed or alternative gender identities, although common in many cultures, is quite foreign to the West.

Nanda's book is a very readable anthropological monograph. I'd recommend this book to anyone interested in sexuality, anthropology or India. One intriguing point is that although many societies accept the ambiguity of gender by institutionalizing a third gender role, Western society seems quite fixated on the concept that every human being is either male or female. After background chapters on the culture, religion and biological status of hijras, she treats us to four separate portraits of individual hijras. That is to say, the very name they are called by in this book, and in the literature at large, is insulting, at least in Gujarat. They are believed to have special powers to ward off or expose impotence and infertility. For one of the more striking examples of this, in the region where I did my own research on the subject, the title of this book would be every bit as offensive as saying: Neither Man Nor Woman: The Tranny Fags of India. This is the single most fascinating social group I have ever encountered. That's an anthropological no-no. The cultural category "hijra" appears to be a magnet for a variety of sexual and gender conditions: ambiguous sexual anatomy, impotence, infertility, homosexuality, and others which may not have an analogue in Western cultures. But read it anyway. The sexuality of hijras is another area of seeming paradox: hijras claim the religious status of sannyasis or ascetics, having taken the extreme step of removing their genitalia. However, as Nanda shows, many hijras come from other sexually ambiguous backgrounds: they may be born intersexed, be born male or female and fail to develop fully at puberty, or be males who choose to live as hijras without ever undergoing the castration procedure. Oct 18, Alan rated it it was ok Tender and evocative anecdotes, but the book purveys a host of subtle inaccuracies. The traditional role of hijras in Indian society is to sing and dance at weddings and ceremonies surrounding the birth of a boy.

That is to say, the very name they are called by in this book, and in the literature at large, is insulting, at least in Gujarat. They have the reputation of recruiting new hijras by kidnapping and emasculating boys, although Nanda found no evidence that this is true.

neither man nor woman bible

The cultural category "hijra" appears to be a magnet for a variety of sexual and gender conditions: ambiguous sexual anatomy, impotence, infertility, homosexuality, and others which may not have an analogue in Western cultures.

And this book, for all its flaws, was the least reprehensible one in print, at least up to the date it was published.

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