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Alternative Gender Roles

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Alternative Gender Roles
Richard Taylor
Introduction to Cultural Anthropology
ANT 101
Debbie Cassetta
July 14th, 2014

Although alternative gender is largely looked down upon in western culture, this is not a new trend in the world. Around the globe alternative gender has been held in high regards throughout history. Individuals of the third gender are typical known seen as males taking on more feminine roles within their society. It is true that more males adhere to the title of alternative gender, but females also transition to more masculine roles as well. These types of individuals are typically considered special among the people within society. They are usually healers, medicine men or women, or even individuals who have the power to curse others.
Two spirits are among some of the more famous alternative gender individuals of the western world. Two spirits are engrained into many Native American cultures. The Zuni of central New Mexico are one of the tribes that hold two spirits in very high regard. Two spirits are even a part of their religious lore and are often used in their religious ceremonies to reenact the legends of the two spirit deity. In Evolution’s Rainbow Joan Roughgarden (2004) states:
Among the Zuni, for example, legend tells of a battle between agricultural and hunting spirits in which a two-spirited deity brought peace to the warring parties. Zunis reenacted this event ceremonially every four years, with a two-spirited person playing the role of the two-spirited deity. (p. 330, para. 4)
The Zuni still practice the ancient rituals of their ancestors and their rituals are tied to the season. They are known for their pottery, beading, and weaving. Mostly they are farmers, and some work in the businesses in nearby cities and states. Many cultures like the Zuni that have alternative gender roles have these types of deities within the legends of their society.
In Native American cultures two spirits do not have to hide who and what they are. For example, even though a two spirit is known to be inherently male, they are treated as the gender that they identify with. A two spirited male who identifies with the female gender cannot perform all the roles of a female within the tribe such as giving birth or breast feeding. The two spirited individual is given other roles usually taken by the females of the group.
Another culture where alternative genders are present is the Hijras of North India. Unlike the Zuni, the Hijras are held in high regard more with the older members of the society than the society as a whole. The younger generation of India does not look at the Hijras as gifted individuals but they hold more of a western society view. The Hijras date back to the Vedic times in India. In Unzipping Gender Charlotte Suthrell (2004) talks about the Ramayana (Key text in Indian mythology) in which the Hijras are depicted as special and gifted. She states:
In this the Hijras appear when the god Ram has to go into the forest to perform tapasya (Propitiation which may take the form of, for example, solitude or pilgrimage) for ten years. As Ram leave the city, the inhabitants follow him; he tells them to go back but when he reaches the forest, he realizes that a group of people is still following him. He turns to them and asks ‘Why are you still with me when I told you to go?’, and they answer, ‘You told the men and the women to go but we are neither men nor women and so we have stayed with you’. When they eventually leave the forest, Ram gives them a special blessing for having stayed with him and this is why, it is said, the Hijras are still respected and were granted the power to heal, to bless, and to cures (p.78, para. 2).
The Hijras are more like a small group within Indian society rather than a part of the society as a whole. Older individuals who know the ancient tales respect the Hijras for what they are and still hold them in high regards. As they old get older, the ancient view points are beginning to be lost to the youngest generations. In some areas of India it is not safe for Hijras, as they are looked down upon.
While the two spirits of the Native Americans seem to have a distinct place within society, the Hijras do not have such a prominent part to play as they once did. The two spirits are more accepted within the society rather than shunned for what they are. Throughout history and to this day the two spirits have definite religious purposes within their societies. They are used to perform certain rituals and play roles of two spirited deities. The Hijras still have their roles in society, but it is more within a smaller society made up of Hijras rather than society as a whole. Where two spirits have alternative gender roles and take on feminine duties and tasks, the Hijras don’t have the same kind of social structure. They tend to keep to themselves within the Hijras group and don’t venture far into regular society.
The Hijras and the two spirits are distinctly different is so many ways, but they have similarities that connect them as alternative gender individuals. Although they both have faced discrimination at times from within and from outside of their societies, they both have helped make the culture what it is today. Both have strong roots within the history of their respected societies. Both cultures have third gender deities, which made third gender people distinguished and hold special meaning to the people within the society. Two spirits were endowed with special gifts and many became shaman and healers. The same is true for the Hijras; they were blessed by the deities of their culture giving them a special place within the society.
The alternative gender individuals of both of these societies impact many things within their culture, including religion. These individuals are presumed to be close to the divine deities imbedded deeply within their roots. Both cultures have deities that are of third gender, and both have religious stories of the divine acknowledging third genders as something special to be held in high regard, not looked down upon as something unnatural. In most societies religion is a huge part of life, as it is in these two societies. Without the presence of the alternative gender individuals, these societies would not be what they are today.
Alternative gender individuals hold a special place within the societies that they live in. They are a small piece of history living among the future generations of their culture. Within western culture, alternative gender does not hold any special relevance. It is something that is sneaking its way into our culture slowly, and beginning an overwhelming discrimination against these individuals. Within the Native American Indians and the Indians from India, they seem to have acknowledged and accepted the natural role of alternative gender individuals well before western civilization was even conceived. These societies are looked at as inferior at times by other parts of the world, but it seems they care less about modernization and more about heritage. This is something people within the westernization movement around the world are missing. Things like this type of movement are what destroys the heritage of a culture, and in turn destroys the historical icons of the culture such as the two spirits and the Hijras. The role of alternative gender is much more than just their ability to be different; they hold a significant place within the history and building of these societies.

References
Copyright © 2009 World Almanac Education Group, Inc. Funk & Wagnall’s New World Encyclopedia. Retrieved from http://eds.b.ebscohost.com.proxy-library.ashford.edu/eds/detail?sid=660fcab5-9a5a-4e99-9a17-e6e3a15b8e2f%40sessionmgr110&vid=3&hid=105&bdata=JnNpdGU9ZWRzLWxpdmU%3d#db=funk&AN=ZU010700

Roughgarden, J (2004). Evolution's Rainbow: Diversity, Gender, and Sexuality in Nature and People, University of California Press. Retrieved from http://site.ebrary.com.proxy-library.ashford.edu/lib/ashford/docDetail.action?docID=10057102

Suthrell, C (2004). Unzipping Gender: Sex, Cross-Dressing and Culture, Berg Publishers. Retrieved from http://site.ebrary.com.proxy-library.ashford.edu/lib/ashford/docDetail.action?docID=10146599

Hinchy, J (2014). Obscenity, Moral Contagion and Masculinity: Hijras in Public Space in Colonial North India, Nanyang Technological University, Asian Studies Review. Jun2014, Vol. 38 Issue 2, p274-294. 21p. Retrieved from http://eds.a.ebscohost.com.proxy-library.ashford.edu/eds/pdfviewer/pdfviewer?sid=689ce580-3288-4432-ae22-d3866fa753de%40sessionmgr4002&vid=4&hid=4105

Pullin, Z (2014). Two Spirits: The story of a movement unfolds, Native Peoples Magazine. May/Jun2014, Vol. 27 Issue 3, p44-46. 3p. Retrieved from http://eds.b.ebscohost.com.proxy-library.ashford.edu/eds/detail?sid=4512868b-1c4e-4954-9ad3-607e668d305a%40sessionmgr110&vid=4&hid=105&bdata=JnNpdGU9ZWRzLWxpdmU%3d#db=f5h&AN=95858061

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