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1.    The correct English spelling for the Hindi fępr^T, according to the transliteration conventions adopted throughout the remainder of this chapter, would be hijra', I have cho-sen to use the spelling hijra, however, for easier reading. (Throughout this chapter, I use the transliteration system adopted by Snęli and Weightman 1989: 7).

2.    As I remark in a previous article on the hijras’ alternating uses of feminine- and masculine-marked verb phrases (Hall and 0’Donovan 1996), the choice of terminology used to identify the hijras in Indian, European, and American scholarship merits a fuli article in its own right. While contemporary sociologists and journalists who live in India and write in English generally refer to the hijras as “eunuchs” (e.g., Bobb and Patel 1982; Allahbadia and Shah 1992; Lakshmi and Kumar 1994; Mitra 1983,1984; Mohan 1979; Mondal 1989; Patel 1983, 1988; Raghuramaiah 1991; Sayani 1986; Sethi 1970; Sharma 1984; Shetty 1990; Sinha 1967; Vyas and Shingala 1987), European and American researchers refer to them variously as “transvestites” (e.g., Freeman 1979; Preston 1987; Ross 1968), “an insti-tutionalized third gender role” (Bullough and Bullough 1993; Nanda 1985, 1990), “her-maphrodites” (Opler 1960; Ross 1969), “passive homosexuals” (Carstairs 1956), and “małe prostitutes” (Carstairs 1956). The inconsistency of these translations underscores the inher-ent difficulty of translating the concept hijra into Western scholarship. Other English terms besides eunuch that are occasionally employed by South Asian writers are “abominable aber-rations” (Raghuramaiah 1991), “ambiguous sex” (Mohan 1979), “hermaphrodites” (Mohan 1979; Pimpley and Sharma 1985; Sethi 1970; Singh 1956; Srinivas 1976), “castrated hu-man małe” (Mohan 1979), “hermaphrodite prostitutes” (Sanghvi 1984), “labelled deviants” (Sharma 1989), “male-homosexual transvestites” (Rao 1955), “sex-perverted małe, castrated or uncastrated” (Sinha 1967), “sexo-aesthetic inverts coupled with homosexual habits” (Sinha 1967), “sexual inverts,” “sexual perverts” (Rao 1955), and “third sex” (Mondal 1989).

3.    The Indian Railway often gives discounts to citizens who are traveling to national meetings; those traveling to and from All-India conferences, for instance, are routinely given a 50 percent discount on train fares.

4.    Estimates on the number of hijras living in India during the past decade vary sig-nificantly, ranging from 50,000 (Bobb and Patel 1982), through 200,000 (Associated Press 1994) through 500,000 (Tribune 1983, referring to both India and Pakistan), through 1.1 million (Sharma 1989, quoting Bhola, president of the All-India Hijra Welfare Society) to 1.2 million (Hindustan Times 1994; Shrivastav 1986, quoting Bhola, president of the All-India Hijra Welfare Society). I have chosen the latter estimate, as it is most consistent with the results of my own fieldwork in North India.

5.    This information was provided by Khairati Lal Bhola, the chairman of the Akhil Bhartiy Hijra Kalyan Sabha (The All-India Hijra Welfare Society) in a public interview on 13 October, 1986. The article reporting this information, authored by V. K. Shrivastav and tided “Hijró Ki Alag Duniya, Dhan Kamane Ka Kutsit Dhandha” (The Separate world of the eunuchs: A vile profession for earning money), is highly inflammatory, asserting that older hijra gurus kidnap innocent bystanders and trick them into undergoing castration.

6.    Other terms used in reference to the hijras sińce the mid-1800s include khunsa, khasua, fatada, and mukhanna.

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