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U0 Religion 271 > Final exam 2 > Flashcards

Final exam 2 Flashcards

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1
Q

Hijras and the Third Gender was a powerpoint revolving around what country

A

india

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2
Q

The concept of the “third nature” can be found where

A

in ancient Hindu texts

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3
Q

what is the hindu word for “third gender”

A

tritīya- prakṛiti

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4
Q

which terms could be used to refer to transgender, biologically inter-sexed, bisexual, homosexual individuals, or to describe non-heteronormative sex

A

Hijra

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5
Q

what is a primary trait of the hijras

A

These are individuals who have strong elements of both male and female

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6
Q

The contemporary Hindi/Urdu word hijra (m.) comes from the Arabic root meaning of what

A

migration

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7
Q

There are several other regional terms, such as what

A

jogappa in Kannada or aravāni in Tamil

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8
Q

The first documented social histories of these communities are from the court records of the what century

A

15th and 16th century Mughal courts of North India

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9
Q

Hijras today often speak nostalgically of their patronage under the _________ rulers as a source of prestige

A

Mughal rulers as a source of prestige

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10
Q

Most hijras are born what

A

male

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11
Q

Most hijras are born male and from childhood may experience what

A

a desire to be female

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12
Q

Some experience impotence what does this mean

A

inability to get an erection

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13
Q

Some experience impotence; others may have been born with what

A

ambiguous genitals

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14
Q

In rare cases, women who fail to do what become hijras

A

menstruate

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15
Q

The hijra community attracts what kind of people

A

people with many different gender identities, roles, and behaviors

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16
Q

what is the hijra initiation

A

Most hijras willingly undergo a ceremony involving the cutting of the penis and testicles that initiates them into this community and is understood as a rite-of-passage

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17
Q

Initiation is overseen by who

A

a dai-mā (midwife)

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18
Q

Initiation is overseen by a dai-mā (midwife) after seeking blessings from who

A

a Hindu mother goddess

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19
Q

The removal of the male organ also an act that marks what

A

liminality

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20
Q

what is liminality

A

being neither male nor female

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21
Q

The removal of the male organ also an act that marks liminality (being neither male nor female) and it through this act that the hijra becomes a vehicle of what

A

the sacred power of the goddess (shakti)

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22
Q

what equals the Power to confer fertility

A

Inability to procreate
+
Practice of tapas (asceticism/sexual abstinence)

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23
Q

what paradox emerges with the equation of the power to confer fertility

A

paradox emerges: As infertile people themselves, hijras nevertheless have the power to bless others with fertility

24
Q

After initiation what are the traits of a hijra/how do they behave

A

hijras usually wear women’s clothing, changing their manner of speech and gait in accordance with cultural norms of femininity, sometimes hyperbolically so
Hijras take on feminine names and use female kinship terms for one another (i.e. “auntie” or “sister”)

25
Q

how do most hijras identify

A

Most hijras do not identify as women; they identify as neither male nor female

26
Q

At the local level throughout India, hijras commonly organize in households structured upon what kind of relationship

A

the reciprocal guru/chela (teacher/disciple) relationship

27
Q

At the national level, hijras are overseen by who

A

the All India Hijra Association

28
Q

Because of their association with fertility, hijras traditionally help celebrate what

A

births and weddings and have the power to both bless and curse

29
Q

Some hijras are also sex workers, is this part of their cultural definition of their role

A

although this is not a part of the cultural definition of their role

30
Q

Some hijras speak of themselves as “married” in reference to what

A

long term relationships with men

31
Q

The hijra ideal is to be what

A

celibate sannyāsi, or ascetic

32
Q

are all hijras celibate

A

nope

33
Q

There is a notion that hijras have degenerated from a what kind of age

A

“golden age”

34
Q

what does one more traditional hijra say about sex that the newer generations of hijras have

A

“If a child was born, we were called immediately to bless him. In that period, we hijras had honor. Nowadays what is it? Nobody knows how to dance, and all these younger hijras want to do is run after men. They have spoiled the
name of hijras.”

35
Q

what are the two… tensions

A

Tensions between tapas (asceticism) and kama (eroticism)

36
Q

what is the view of tapas (asceticism)

A

“Real hijras are those whose bodies [sexual organs] have no strength and who should have no mental or physical desire for men whatsoever. We are like sannyāsis (ascetics.) This is what is important.”

37
Q

what is the view of kama (eroticism)

A

“All hijras desire men. Otherwise why do they become hijras? Those who say, ‘We do not do
this,’ they are lying.”

38
Q

Yellamma and the Jogappas belong where

A

Yellamma and the Jogappas of Karnataka

39
Q

what are Jogappas

A

female men

40
Q

Jogappas (female men) are understood as what

A

Jogappas (female men) are understood to be have been “caught” or possessed by the Hindu goddess Yellama and act as her agents

41
Q

According to tradition, Yellamma chooses what

A

who becomes a jogappa

The growth of matted hair (jedi,) inexplicable illness, or expression of female mannerisms etc. are all

42
Q

what are examples of Yellamma’s hold on a individual

A

The growth of matted hair (jedi,) inexplicable illness, or expression of female mannerisms etc. are all

43
Q

The auspicious nature of jogappas and years of training under a guru in dance and holy song make them an important presence where

A

at festivals and various rites of passage

44
Q

Although jogappas are expected to be asexual and ascetic do they actually not have sex

A

many engage in sex

45
Q

who is Aravāṇ

A

Aravāṇ is considered the protector of aravāṇis (hijras) in the south of India

46
Q

The aravāṇis, identify with who

A

The aravāṇis, identify with Viṣṇu in his change to Mohinī

47
Q

Every year, aravāṇis symbolically do what

A

Every year, aravāṇis symbolically marry Aravāṇ and then ritually grieve for him in a festival known as Kuttantavar

48
Q

what happens at Kuttantavar

A

Every year, aravāṇis symbolically marry Aravāṇ and then ritually grieve for him in a festival known as Kuttantavar

49
Q

Tamil aravāṇis are also now known as what

A

Thirunangai (sacred woman)

50
Q

Tamil aravāṇis are also now known as Thirunangai (sacred woman) an “official” title bestowed upon them by the former Chief Minister of Tamil Nadu, who also granted them special rights and access to housing and education, why

A

as an Attempt to curb discrimination

51
Q

how is the life for a contemporary hijra

A

Hijras face pervasive discrimination, particularly in any bureaucracy unable to place them into male or female categories

In the past decades, however, hijras have had an increasing presence in the public sphere

52
Q

what was the Supreme Court Ruling

A

April 2014 Indian Supreme Court ruling recognizes hijras as the third gender
Considers hijras to be a socially and educationally disadvantaged group
• Aims to establish social programs for the third gender community and public awareness campaigns

53
Q

Rights of Transgender Persons Bill Passed when

A

April 24, 2015

54
Q

the Rights of Transgender Persons Bill aims to do what

A

The bill aims at “…enabling both state and civil society to comprehend transgenderism as an integral part of the human condition, to recognize the capabilities and contributions of transgender persons, and to combat the stereotypes, prejudices and harmful practices which impede the participation of transgender persons on an equal basis with others.”

55
Q

what are the general conclusions of a hijra

A

As neither male nor female, hijras occupy a liminal space which allows them the power to both bless and curse
• Hijras have generally been stigmatized, though recent political and social developments have begun to work against this
• As an institutionalized third gender, hijras are also significant in the study of gender categories and human sexual variation

U0 Religion 271 (24 decks)

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