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Cultural Anthropology
November 7, 2014
Analysis of The Hijras of India: Cultural and Individual Dimensions of
an Institutionalized Third Gender Role.
There are a number of similarities between the Indian hijra
community described by Dr. Nanda in this article and the transgender
community in Western culture. I believe this may indicate there is
possibly a link across cultures in how individuals marginalized for their
alternate gender identity or sexual orientation come together and
develop a community. The general structure of the communities is the
same, but since culture shapes sexual norms, the way they manifest
and present in public society differs based on cultural values and
beliefs.
Tasha Shermer
Cultural Anthropology
November 7, 2014
or female. Thus, many interpretations of third gender identity and the
labels given to them are unique to the individual and only after
connecting with a larger LGBT community do the individual identities
Tasha Shermer
Cultural Anthropology
November 7, 2014
their ball performances. The drag houses had a secular framework,
unlike the framework of the hijra houses.
The sense of needing to enculturate young transgender or
homosexual/bisexual persons about navigating a society that doesnt
necessarily approve of their existence seems common across cultures.
Tasha Shermer
Cultural Anthropology
November 7, 2014
Perhaps hijras are more often better classified as transgender than
intersex, but a gender identity determined by something outside
oneself (society, religion, nature, genetics) is easier to accept because
its not within the individuals control, therefore it is not a moral failing
and their essence cannot be assigned whatever negative value is
culturally attached to their gender identity or sexual orientation/acts
when they are a choice. The tendency towards being more accepting
towards aspects of an individual identity determined by a higher power
seems to be another generality across many cultures.