Documents are presented here chronologically, according to the date of the event referred to, or, alternatively, if such date is unknown, according to the time during which the writer traveled or lived among the people observed, or according to the document's date of composition or publication. The intention of this arrangement is to suggest a sense of the change in types of commentators and commentary, and to begin to set both in historical perspective. This arrangement separates material referring to the same tribe and geographic location in favor of a general historical overview of the topic.
This chronological presentation has the effect of focusing as much on the observer as on the subject of observation, a historical perspective which, for example, locates anthropologists as simply one among the groups in the sequence of outside observers of Native American life. In this perspective the particular value judgments of anthropologists emerge almost as clearly as the more overt judgments of those early observers who made no pretense to objectivity.
Documents not originally in English are translated, but, when possible, the foreign word referring, to same-sex sexuality is included. The materials gathered here are limited arbitrarily to those referring to tribes living in the area that become the mainland United States.
A variety of American Indian homosexualities are documented. That most commonly described involves reversal of the customary sex roles-cross-dressing, crossworking, cross-speaking-as well as homosexual activity. This Native American individual is the often-mentioned "berdache," originally the French name for these Indians. The Native words for such people varied with different tribal languages, suggesting the possibility of very different tribal responses to such people. The focus of many of the following documents exclusively upon the berdache phenomenon may well have less to do with its incidence than with the fascination of heterosexual white observers and their lack of knowledge of less immediately obvious types of Native homosexuality.
If, for example, uninformed anthropologists today made field trips to New York's Greenwich Village, among the native gay population they would surely first notice the most obvious "queens. Suspicions as to this skewing of accounts are aroused by the failure, of virtually every report of a berdache to discuss the homosexuality of the berdache's non-cross-dressing sexual partners.
Tribal, attitudes toward and the-character of this non-berdache partner are passed over in silence. Although many of the earliest accounts quoted refer only to cross-dressing, later, more informed and detailed observations suggest that homosexuality was often another aspect of the phenomenon in question.
A few of these early reports suggest that a male berdache was available sexually to women as well as men, although details are not pursued; some references may describe a heterosexual or bisexual transvestite; some berdaches were probably exclusively homosexual. Other documents associate the berdache with a lack of heterosexual potency. Some reports connect cross-dressing and sex role reversal with alleged physical anomalies, although these reports are often confused: Interestingly, the physical characteristics, occupations, and activities of the "effeminate" male homosexual of Native societies do not correspond with the stereotype of the "effeminate" male in white, Anglo-Saxon society; the Native male berdache is often described as big, husky, strong, a fast runner, and a fighter.
These documents concerning the Native berdache do raise interesting questions about the relation between sex role reversal especially cross-dressing and cross-working and homosexuality. Some documents here hint at the existence of homosexual relations between two apparently "normal" males.
These reports refer to "special friendships" and a "blood brotherhood" -- especially intimate relations between two males, often of a lifelong character and often described so as to emphasize their sensual, deeply emotional aspect. Other documents suggest the existence of homosexual relations between adults and youths. A number of reports suggest that homosexuals often performed religious and ceremonial functions among their people; the exact character and meaning of these roles is often not detailed.
Tribal attitudes toward various types of homosexuals apparently varied, although these documents suggest that, before the inroads of Christianity, homosexuals sometimes occupied an institutionalized, important, and often respected position within numbers of Native groups.
Two-Spirits Among Us: celebrating LGBTQ Native American and First Nations stories
In some cases, they seem to have been stigmatized. The fact that relatively few documents refer to Native American lesbianism seems no true indication of the prevalence of lesbianism in Indian society but is more likely on index of what whites were ready or willing to hear about, investigate, and discuss. Here canadian dating sites to pay better than person who only wants to date a pregnant woman to unborn child on her own, regardless. Struggling you start to wonder what kind check.
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When people do not see the harm in "sharing" the term, they are missing the point and refusing to recognize that by appropriating the term they will inevitably alter its cultural context. In academia, there has since or earlier been a move to "queer the analytics of settler colonialism" and create a "twospirit" critique as part of the general field of queer studies. With over surviving Native American cultures, attitudes about sex and gender can be diverse.
Even with the modern adoption of pan-Indian terms like two-spirit, and the creation of a modern pan-Indian community around this naming, not all cultures will perceive two-spirits the same way, or welcome a pan-Indian term to replace the terms already in use by their cultures.
Introduction · Native Americans/LGBT Americans: · test.konfer.eu
In these communities, those looking for two-spirit community have sometimes faced oppression and rejection. Men who chose to function as women were called ikwekaazo , meaning 'one who endeavors to be like a woman'. Women who functioned as men were called ininiikaazo , meaning, 'one who endeavors to be like a man'.
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The French called these people berdaches. Ikwekaazo and ininiikaazo could take spouses of their own sex. Their mates were not considered ikwekaazo or ininiikaazo , however, because their function in society was still in keeping with their sex. If widowed, the spouse of an ikwekaazo or ininiikaazo could remarry someone of the opposite sex or another ikwekaazo or ininiikaazo. The ikwekaazowag worked and dressed like women. The ininiikaazowag worked and dressed like men. Both were considered to be strong spiritually, and they were always honoured, especially during ceremonies.
Before the late twentieth-century, non-Native i.
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Anthropologists primarily used it to identify feminine Native men. Its etymology , however, has meant that it is now considered outdated and potentially offensive: There are several underlying reasons for two spirited Aboriginals' desire to distance themselves from the mainstream queer community. She states, "at the core of contemporary two-spirit identities is ethnicity, an awareness of being Native American as opposed to being white or being a member of any other ethnic group".
Among the goals of two spirit societies are group support ; outreach , education, and activism ; revival of their Indigenous cultural traditions, including preserving the old languages, skills and dances; [4] and otherwise working toward social change. Some two-spirit societies past and present include: At least three diaries were kept during the expedition, but Fages wrote his account later, in Fages gave more descriptive details about the native Californians than any of the others, and he alone reported the presence of homosexuality in the native culture.
The English translation reads:.
They are called joyas , and are held in great esteem. Although two spirits have been both respected and feared in a number of tribes, the two spirit is not beyond being reproached or, by traditional law, even killed for bad deeds. In the Mojave tribe, for instance, two spirit frequently become medicine persons and, like all who deal with the supernatural, are at risk of suspicion of witchcraft , notably in cases of failed harvest or of death. Lang and Jacobs write that historically among the Apache , the Lipan , Chiricahua , Mescalero , and southern Dilzhe'e have alternative gender identities.
Many, if not all, tribes have been influenced by European homophobia and misogyny. Such people are known as muxe. The documentary film [62] Two Spirits , directed by Lydia Nibley, tells the story of the hate-murder of year-old Navajo Fred Martinez. The film Two Spirits , shown on Independent Lens in , and winner of the annual Audience Award for that year, is about two-spirit people, particularly Fred Martinez, who was murdered at age 16 for identifying as a two-spirit. Two Spirit in Saskatchewan as way to raise awareness about the experiences of two-spirited individuals living in Saskatchewan, Canada.
In the indie film, The Miseducation of Cameron Post , a Lakota character — Adam, played by Forrest Goodluck — is sent to a conversion camp for identifying as winkte and two-spirit. Her character, raised by a white mother and estranged from her Native father, speaks of looking to older ancestors to try to find her own beliefs, much like the other humans in the series.
In , a marker dedicated to two spirit people was included in the Legacy Walk , an outdoor public display in Chicago, Illinois, that celebrates LGBT history and people. A traditional two spirit must be recognized as such by the Elders of their Indigenous community. LGBT culture.
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From Wikipedia, the free encyclopedia. American Indian Culture and Research Journal. The New York Times. Retrieved 28 July Indigenous Writes: Winnipeg, Manitoba, Canada: Highwater Press. Retrieved Oct 17, Non-Native anthropologist Will Roscoe gets much of the public credit for coining the term two spirit. Wesley Thomas of the Dine or Navajo tribe also contributed to its creation. Thomas is a professor in the School of Dine and Law Studies. Two Spirits and Other Categories". Online Readings in Psychology and Culture. International Association for Cross-Cultural Psychology.
Archived from the original on Retrieved At the Wenner Gren conference on gender held in Chicago, May, The stated objective was to purge the older term from anthropological literature as it was seen as demeaning and not reflective of Native categories. Unfortunately, the term "berdache" has also been incorporated in the psychology and women studies domains, so the task for the affected group to purge the term looms large and may be formidable.
Retrieved October 17, Becoming Two-Spirit: The Zuni Man-Woman, p. Two-spirited Aboriginal people: Continuing cultural appropriation by non-Aboriginal society. The Heteronormativity of Settler Colonialism". A Journal of Lesbian and Gay Studies There is not always consensus, even among reporting elders and language workers, about all of these terms and how they are or were applied.
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