native area However, as aqwa hijra has multiple identities because of multiple selves , so, when he travel from one social space to another social space, and in network of other social ties. Then he/she also negotiate gender identity and sexual orientation. Reason behind such negotiation could be multiple. But in the case of aqwa hijra, I belief that potential multiple self-create multiple identities of aqwa hijra which they adopt and perform with respect to situation and context. So, acceptability of aqwa identity among other fellow member of hijra community is because of her legitimization through myth of Mai Nandi. Similarly, space for her multiple roles and multiple identities (feminine and masculine) is also acceptable among hijra community
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These myths and narration also legitimized their ritualistic performance, biological genitals ambiguity and body alterations. These myths and narrative function to present an ontological self into universe of action which help to respond various challenge of a person or a group on the basis of such particular identity, in this case this particular identity is hijra. Adaptation and exercise of identity, keep process in the continuation to sustain particular meaning of hijra identity among member of hijra community and mainstream society. These narrative also serve to define self and “bringing hijra identity into being (in-line with the concept of ontological narrative) and providing other identification to which hijra aspire. They are significant to defining identity, but also indicate the ongoing nature of this process and its dependence upon external factors, that affect how and why certain identification may be preferential at different times”. Sense of self or self-image which hijra has about themselves is product of social interaction which they have with transgender community and same time with outer mainstream society as well. Simultaneously, this self-image also regulate action which is determined and associated with this self-image. Therefore, hijra participate in those actions
These myths and narration also legitimized their ritualistic performance, biological genitals ambiguity and body alterations. These myths and narrative function to present an ontological self into universe of action which help to respond various challenge of a person or a group on the basis of such particular identity, in this case this particular identity is hijra. Adaptation and exercise of identity, keep process in the continuation to sustain particular meaning of hijra identity among member of hijra community and mainstream society. These narrative also serve to define self and “bringing hijra identity into being (in-line with the concept of ontological narrative) and providing other identification to which hijra aspire. They are significant to defining identity, but also indicate the ongoing nature of this process and its dependence upon external factors, that affect how and why certain identification may be preferential at different times”. Sense of self or self-image which hijra has about themselves is product of social interaction which they have with transgender community and same time with outer mainstream society as well. Simultaneously, this self-image also regulate action which is determined and associated with this self-image. Therefore, hijra participate in those actions