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In this passage, Sulekha offers her own understanding of the social-ization process, one that affirms Sinha’s claim that feminine self-reference is a prereąuisite to a complete hijra identity. The step-ping stones to hijrahood, in Sulekha’s opinion, are clearly delineated: first, the initiate wears a sari; second, she joins a hijra comunity; and third, her language changes to the feminine.
Yet her language is not so invariably feminine as the above excerpt might suggest. Sulekha continues her discussion by explain-ing that when she looks like a woman, she correspondingly walks, laughs and talks like one, employing feminine-marked verb forms like those mentioned in excerpt (4) below, among them khatt ha [T eatf’] and jatt ba [T gof’]- Alternatively, if she were to wear a kurta or luńgi, a shirt and cloth-wrap traditionally worn by north Indian Muslim men, she would speak as a man, employing masculine-marked verb forms like khatam hu [T eatm’] and jatam ha [T gom5]13:
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