...Alternate Gender Roles in Native American and Hindu Societies Sara Boater Anthropology 101: Introduction to Cultural Anthropology Cal Overton January 09, 2014 While many cultures have defined societal gender roles that are specifically male or female, there are some cultures that also recognize that some individuals belong to an alternate gender role. Individuals that may participate in alternate gender roles are those that are born as male of female, but identify themselves as being the opposite of their biological sex. These individuals may also be only sexually attracted to members of the same sex as well. Some cultures recognize this alternate gender role, and even consider them to be holy, others may be more judgmental and may even harbor prejudice and hatred. While the reasons that people might identify themselves as a gender that is opposite of their own may be mostly the same from culture to culture, they way that they are viewed is usually quite different. It can also be said that many cultures choose not to even recognize alternate gender roles within their societies,which is usually because these individuals are highly misunderstood. Though many cultures end up fearing what they don't understand, there are two that have at one time embraced and celebrated the people that identified with the alternate gender roles. The Native Americans have their Two Spirits, and Indians have their Hijra. These two cultures may share many similar traits...
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...It is undeniable that societies and cultures have structures and roles that are intended to apply to men and women. These gender roles and structures also seem to transcend into the literature of that society and time period respectively. There is a particularly stark contrast in the roles of women between cultures in specific stories. European-centric stories tend to have inverted roles of women in comparison to Native American stories. For example, Theseus, a tale of greek mythology, has strikingly contrastive roles of women when juxtaposed to a book such as Land of the Spotted Eagle that emphasizes women’s roles in Native American stories and culture. These examples, among others highlight differences and make note of similarities. The...
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...Gender roles are the stereotypical attributes, that made men believe- as well as portray that they are and will be, the stronger sex. Women have been deemed “hysterical” and “weak”, but they are far from those words. Women have undergone different gender stereotypes, while men take them for granted and see them as theirs. Judeth Butler made it known that gender roles were fictional. Spanish, African American, post-colonial women and Native American women faced horrendous obstacles throughout their life with gender roles and unjust events – and those obstacles are still being faced in today’s culture. Gender roles and gender stereotypes are what men have based their whole life existence around. “All gendered behavior in our society is an act.”...
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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...
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...Third Genders in Cultural Societies M’Tisha Garnett ANT 101 Introduction to Cultural Anthropology Instructor: Larissa Begley February 3, 2014 In society today should the Hijra and Two Spirit be recognized as gay men in their culture rather than Third Gender? Studies have shown that these Third Gender groups choose not to label themselves as male or female, but prefer a female appearance and male companionship. This way of life has resulted in a high rate of HIV/AIDS in their communities. There are many Third Gender groups in different cultures such as the Fa’afafine in Polynesia, Sworn Virgins from the Balkins and the Hijra’s from South Asia. Hijra who of the Third Gender have since the late 90’s been recognized as a third gender by their county but they are still dealing with acceptance in their society. Although a lot of these Third Gender groups been around for centuries and some hold a spiritual meaning, that is not much of the case today. Third Genders such as Hijra and Two-Spirits are not seen in society as spiritual beings anymore, they are being labeled transsexual, transgender, or gay. Because of their status and lack of money and education they have been forced into prostitution with the same sex, exposing them to HIV and AIDS which is plaguing their community. The hijras are a religious community of men who dress and act like women and whose culture centers on the worship of Bahuchara Mata, one of the many versions of the Mother Goddess worshipped throughout...
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...author talks about the treatment of bodies, in particular Native bodies, and how colonial thought and theory regards Native people as inherently “rapable” and “violable,” a colonial conviction that stretches past the physical bodies of Natives, to Native independence and lands as well. She explains that patriarchy is the foundation by which power is established over Native women's bodies because hierarchal, patriarchal authority and control systems of society are seldom found within native societies. Europeans, on the other hand, have long depended on these methods to suppress and infuse fear into their people. Sexual violence, consequently, serves the colonizer as one way of assimilating Native women into Western society, which, therefore, increases Native vulnerability to gender violence. Sexual violence exists to such a degree, according to Smith, that the "phenomenon indicates the extent to which our communities have internalized self-hatred". Chapter 2, Boarding School Abuses and the Case for Reparations, give some examples for the above mentioned violence. Boarding school systems in the United States are described as a tool for genocide and rape/sexual dominance. This chapter focuses, as well, on the reparations for such wrongs, encompassed by her communication of "abuses from a reparations framework" that is essential for coalition-building and active sovereignty. She addresses the need for a Native American involvement in the global reparations movement, but also...
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...I. Racial and Ethnic Identity The distinction between ethnic group and race are too subtle for clarification; however, Scientists distinguish race on the basis of “physical characteristics” (11), such as a person’s skin tone, texture of hair or facial features. As people continue to migrate into this country, the increase number of interracial children will eventually alter the biological composition of future generations. This evolution of race will impair the variables that scientists use to classify race. Society distinguishes a person’s race based on collective conjecture; while the majority of us accept appearance as the driving force we assign a race or ethnicity. As the races intermingle, societies’ ability to categorize American’s by “social construct,” will be contingent more so on “Social assumptions,” such as language, religion, customs and ethnic group membership to determine race. White like me—Judith Levine I loved reading this! Ms. Levine has step outside herself and realized what the majority of white people in America may never be aware—“whiteness” (48). This became evident to Ms. Levine as she moved from New York’s highly diverse culture, to mainstream white neighborhood in Vermont. She says “Whiteness purports to be both nothing and everything” (48). She explains how whiteness is this invisible power that makes the majority of white people their race is superior bar none. She realized her skin shielded her from the struggles of minorities and...
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...scholastic sports. I think in these times it is important to be aware of fluid issues such as this. Using the term fluid might seem an oversimplification, but in my view, I have seen with my own eyes how quickly society can change. This can be seen in the idea of transgender issues in school and sports displayed in the recent news. Of the issues covered in recent events are transgenders using the appropriate bathroom, and where should a transgender be able to participate in sports. Why should I question this issue overall, are not boys: boys and girls: girls...
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...segregation and racial discrimination to inequality between Genders and the oppression of women, literature has the ability to reach out and usurp the perspective of the reader and provide them with a whole new one to shine a light on what life may be like being subjected to such experiences of “Otherness”. Both The Handmaid’s Tale by Margaret Atwood and Green Grass, Running Water by Thomas King are both books which bring to the fore the plights of two different groups of people: Women and the domination and subjugation of the gender is the basis for The Handmaid’s Tale, while Green Grass, Running Water identifies the attempt of Native Americans to hold onto their culture in the face of a society that disregards their ancestry and subsequently find themselves marginalized, and both books show how each of these groups attempt to speak out and resist despite the odds against them. The Handmaid’s Tale by Margaret Atwood is a book that explores the oppression and subjugation of women at the hands of a totalitarian regime...
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...The Last of the Mohicans by James Fenimore Cooper was a prominent American Romantic novel during the 19th century that shaped the distinct nature of America. By setting his novel in the American wilderness during the French and Indian War, Cooper explores the unique social and cultural aspects of early America while criticizing certain features. When examined through the lens of gender, James Fenimore Cooper’s The Last of the Mohicans criticizes European men and women for being frail and inferior compared to their Native American counterparts. Cooper illustrates the European men in The Last of the Mohicans as overconfident and fearful in the realm of the Native Americans compared to their humble and bold Indian counterparts. The European men...
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...Their Effects on Native American Women Isabella J. Baxter '15 Gettysburg College, baxtis01@gettysburg.edu Follow this and additional works at: http://cupola.gettysburg.edu/student_scholarship Part of the Native American Studies Commons, and the Women's Studies Commons Baxter, Isabella J. '15, "Oppression, Sexual Violence and Their Effects on Native American Women" (2013). Student Publications. Paper 87. http://cupola.gettysburg.edu/student_scholarship/87 This is the author's version of the work. This publication appears in Gettysburg College's institutional repository by permission of the copyright owner for personal use, not for redistribution. Cupola permanent link: http://cupola.gettysburg.edu/student_scholarship/ 87 This open access student research paper is brought to you by The Cupola: Scholarship at Gettysburg College. It has been accepted for inclusion by an authorized administrator of The Cupola. For more information, please contact cupola@gettysburg.edu. Oppression, Sexual Violence and Their Effects on Native American Women Keywords Native American Women, Sexual Violence, Oppression, Colonization, White Feminism Abstract This paper is a response to the chapter “Sexual Violence as a Tool of Genocide” in Andrea Smith’s book Conquest: Sexual Violence and American Indian Genocide. Smith argues that U.S. colonial culture strategically uses sexual violence against Native women as a weapon to ensure the oppression and marginalization of Native people. This...
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...Berdache and present day Trans individuals, A comparison of Valentine’s & Gutiérrez’s views on establishing gender covenants. In comparing Warfare, homosexuality, gender status among native American Indian men in the southwest by Gutierrez and I know what I am by Valentine one is struck by the apparent differences that both authors have on multiple levels despite their agreement on gender identity as a product of society and culture. Through discrepancies in tone and evidence selection light can be shed on these aforementioned points of contestation. Gutierrez’s main point of: “Gender is a role not a status” (Gutierrez pg 29) Permeates his argument in a strong tonal sense through its fatalistic and impersonal attributes. In presenting the Berdache as defeated warriors enslaved to serve the economic and sexual needs of Native American men living segregated from women(Gutierrez 27), Gutierrez’s tone acquires a causational dimension where stated evidence is deemed irrevocably responsible of the gender role of the Berdache. Notably through the usage of visual representations of Berdache men in ritualistic dances with red paint in between their thighs used as irrefutable proof of Berdache subservience through male rape when others have postulated it could have simulated female menstruation given the Berdache’s mandated feminine appearance (Gutierrez 27). While tonally evocative of the hallmarks of an anthropologist sure of his field, to take such a tone especially...
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...Elements of Religious Traditions Over the years individuals have been studying the different religions of the world only to find there are many obstacles in this area. Webster dictionary defined religion as “a personal set or institutionalized system of religious attitudes, beliefs, and practices. Traditions or rituals play a critical role in individual and institutional religion and can strength the bond between the individual and the sacred. Why study religion? The study of religions of the world can bring enlightenment and understanding of other religions (Molloy, 2010). It is important to understand the complications associated with studying regions of the world. Religious traditions are passed on from generations through spoken stories and experience. A good example of an oral story is some of the ritual dances and ritual clothing Native American partake in during ceremonies. As scholars study these oral traditions many details could be over looked due to a language barrier. Many written religious documents are written in spiritual language called Hagiography (Molloy, 2010). This is a spiritual language with the purpose of creating devotion to a high entity. This language can be challenging to translate and put in a document with the purpose of educating. Religious traditions are used to created devotion, bring communities together, and give hope during trying times. Many traditions include myths, stories, doctrines, and texts (Molloy, 2010). Myths tell the story...
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...Elements of Religious Traditions Over the years individuals have been studying the different religions of the world only to find there are many obstacles in this area. Webster dictionary defined religion as “a personal set or institutionalized system of religious attitudes, beliefs, and practices. Traditions or rituals play a critical role in individual and institutional religion and can strength the bond between the individual and the sacred. Why study religion? The study of religions of the world can bring enlightenment and understanding of other religions (Molloy, 2010). It is important to understand the complications associated with studying regions of the world. Religious traditions are passed on from generations through spoken stories and experience. A good example of an oral story is some of the ritual dances and ritual clothing Native American partake in during ceremonies. As scholars study these oral traditions many details could be over looked due to a language barrier. Many written religious documents are written in spiritual language called Hagiography (Molloy, 2010). This is a spiritual language with the purpose of creating devotion to a high entity. This language can be challenging to translate and put in a document with the purpose of educating. Religious traditions are used to created devotion, bring communities together, and give hope during trying times. Many traditions include myths, stories, doctrines, and texts (Molloy, 2010). Myths tell the story...
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...Art and Culture The role women and their influence in the twentieth century started when they were challenged, by men, not allowing women to be included in the art exhibits and therefore the feminist movement had begun. The feminist movement was started with four women artists: Yoko Ono, Adrian Piper, Carolee Schneemann, and Eva Hesse who participated in and prompted the artistic directions. The purpose of the feminist movement was to protest for equal rights, sexism, gender roles, and reproductive rights so women could be allowed in the American art world. In 1971, art historian Linda Nochlin published an essay “Why Have There Been No Great Women Artists?” In this article she argued with art critics and historians. Nochlin explained how women were being excluded from all art exhibits and collections. Women started protesting by picketing museums and staging demonstrations. In 1972, women started shaping American society by opening their own art galleries all over the world to show their work. They opened feminist art programs at Fresno State College and California Institute of the Arts (Cal Arts) in early 1970. By 1974 over 1,000 United States colleges and universities offered women’s studies courses. In 1975, women started creating images of their bodies to proclaim women’s right to control and enjoy their bodies, which was the start of women’s liberation, while other women decided to dress up their painting with embroidery, knitting, quilting, and china paintings...
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