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the suggestion that the Hindi-speaking hijra, at some point in her socialization process, makes a conscious shift from masculine to feminine self-reference - a shift alluded to by Pimpley and Sharma when they claim that the hijras are ‘exhorted to adopt an exagger-atedly feminine modę of attire, gait, speech, gestures, and facial expressions’ (1985: 43).
These adoptions often become self-conscious emblems of gender construction in the hijras’ narratives. Indeed, Sulekha views gender as something to be put on in the way one would put on a sa?i (a dress traditionally worn by Indian women), an investiture which eventually leads to the acąuisition of what she calls calls ‘aurat ki bat’ [‘women’s speech’]:
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