Analysis of information sources in references of the Wikipedia article "Third gender" in English language version.
In pre-Islamic Arabia, music was practiced mainly by women, especially by singing girls (qainat)
[Two-Spirit] implies that the individual is both male and female and that these aspects are intertwined within them. The term moves away from traditional Native American/First Nations cultural identities and meanings of sexuality and gender variance. It does not take into account the terms and meanings from individual nations and tribes. ... Although two-spirit implies to some a spiritual nature, that one holds the spirit of two, both male and female, traditional Native Americans/First Nations peoples view this as a Western concept.
There he encounters Leehallfae the phaen, a being "neither man nor woman nor anything between the two, but ... unmistakably of a third positive sex"— necessitating the grammatical coinage of a new pronoun "ae" (Arcturus, 205).
{{cite journal}}: CS1 maint: DOI inactive as of December 2024 (link)At the Wenner Gren conference on gender held in Chicago, May, 1994... the gay American Indian and Alaska Native males agreed to use the term "Two-Spirit" to replace the controversial "berdache" term. 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.
distinct social and economic roles once existed for women thought to belong to a third gender. Hidden in history, these women dressed in men's clothing, served as porters and personal bodyguards to kings and queens, and even took an active role in sex with women.
At the Wenner Gren conference on gender held in Chicago, May, 1994... the gay American Indian and Alaska Native males agreed to use the term "Two-Spirit" to replace the controversial "berdache" term. 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.
{{cite journal}}: CS1 maint: DOI inactive as of December 2024 (link)The Warao, as it happens in other ethnic groups, considers certain people are not man neither woman. They call them Tida Wena.
Unfortunately, depending on an oral tradition to impart our ways to future generations opened the floodgates for early non-Native explorers, missionaries, and anthropologists to write books describing Native peoples and therefore bolstering their own role as experts. These writings were and still are entrenched in the perspective of the authors who were and are mostly white men.
At the conferences that produced the book, Two-Spirited People, I heard several First Nations people describe themselves as very much unitary, neither "male" nor "female," much less a pair in one body. Nor did they report an assumption of duality within one body as a common concept within reservation communities; rather, people confided dismay at the Western proclivity for dichotomies. Outside Indo-European-speaking societies, "gender" would not be relevant to the social personae glosses "men" and "women," and "third gender" likely would be meaningless. The unsavory word "berdache" certainly ought to be ditched (Jacobs et al. 1997:3-5), but the urban American neologism "two-spirit" can be misleading.
distinct social and economic roles once existed for women thought to belong to a third gender. Hidden in history, these women dressed in men's clothing, served as porters and personal bodyguards to kings and queens, and even took an active role in sex with women.
recognition of third sexes and third genders is not equal to valuing the presence of those who were neither male nor female, and often hinges on the explicit devaluation of women, as with the Sambia of New Guinea, or on the valuation of female virginity at the expense of valuing female humanity, as in Polynesia.
{{cite journal}}: CS1 maint: DOI inactive as of December 2024 (link)recognition of third sexes and third genders is not equal to valuing the presence of those who were neither male nor female, and often hinges on the explicit devaluation of women, as with the Sambia of New Guinea, or on the valuation of female virginity at the expense of valuing female humanity, as in Polynesia.
At the conferences that produced the book, Two-Spirited People, I heard several First Nations people describe themselves as very much unitary, neither "male" nor "female," much less a pair in one body. Nor did they report an assumption of duality within one body as a common concept within reservation communities; rather, people confided dismay at the Western proclivity for dichotomies. Outside Indo-European-speaking societies, "gender" would not be relevant to the social personae glosses "men" and "women," and "third gender" likely would be meaningless. The unsavory word "berdache" certainly ought to be ditched (Jacobs et al. 1997:3-5), but the urban American neologism "two-spirit" can be misleading.
At the Wenner Gren conference on gender held in Chicago, May, 1994... the gay American Indian and Alaska Native males agreed to use the term "Two-Spirit" to replace the controversial "berdache" term. 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.
recognition of third sexes and third genders is not equal to valuing the presence of those who were neither male nor female, and often hinges on the explicit devaluation of women, as with the Sambia of New Guinea, or on the valuation of female virginity at the expense of valuing female humanity, as in Polynesia.
At the conferences that produced the book, Two-Spirited People, I heard several First Nations people describe themselves as very much unitary, neither "male" nor "female," much less a pair in one body. Nor did they report an assumption of duality within one body as a common concept within reservation communities; rather, people confided dismay at the Western proclivity for dichotomies. Outside Indo-European-speaking societies, "gender" would not be relevant to the social personae glosses "men" and "women," and "third gender" likely would be meaningless. The unsavory word "berdache" certainly ought to be ditched (Jacobs et al. 1997:3-5), but the urban American neologism "two-spirit" can be misleading.
At the Wenner Gren conference on gender held in Chicago, May, 1994... the gay American Indian and Alaska Native males agreed to use the term "Two-Spirit" to replace the controversial "berdache" term. 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.