Two+Spirits

=Two Spirits=

Two Spirits is a term created by and for Indigenous American peoples who identify in ways other than heterosexual. In the dominant culture these identities can include, but are not limited to, gay, lesbian, bisexual, pansexual, and transgendered.

=The Two Spirit Identitiy = The identity Two Spirit defines someone who has both male and female spirits within themselves. As more Indigenous Americans have learned the true meaning of the term, they have been identifying with it more frequently and have more openly expressed the Two Spirit identity.

The term was first used in 1990 during an intertribal conference of gay and lesbian Indigenous peoples. The decision to use this term in particular was emphasized by the history of the term, when people born either male or female subscribed to either mixed gender roles, or the opposite gender roles determined by their sex. For example, women who preferred to hunt and wear men’s clothes, but most often the term was associated with males or females who mixed their gender association.

The term Two Spirit was first applied to replace the word “berdache,” a French word used historically by many anthropologists to denote Two Spirits, meaning “male prostitute.” However, the term Two Spirit has also been a way to distance Indigenous Two Spirits from white words like “gay”.

The Two Spirit identity is important because it gives Indigenous Americans a community with in the Indigenous community and distinguishes them from the largely white, queer culture.

=Two Spirit History=

Two Spirits were fully accepted in Indigenous societies pre-contact with Europeans, and there is evidence that Two Spirits existed in every tribe in every region of what is now known as the United States. Historically Two Spirits were held in high regard as medicine people, healers, and mediators who could perform both masculine and feminine duties. Pre-contact Indigenous peoples harbored respect and admiration for Two Spirit people that allowed an environment that accepted those who want to perform gender roles opposite of their sex.

However, post-contact with Christianized Europeans led to a dramatic shift in how indigenous peoples as a whole viewed Two Spirited individuals. The veneration of Two-Spirits began when the Spanish but continued with the French and English who persecuted and demonized Two Spirits for being deviants and perversions of the bible. The term gay which is now seen with no other meaning than current Indigenous populations disdain homosexual sex, and so we can see how homophobia became absorbed from whites. Two Spirits are persecuted now because they no longer embody the high regard but are seen as sexual deviants.

Before this abomination of Two Spirit individuals, a child’s gender was decided depending on how they chose their life to be, which usually occurred during puberty. Post-contact and currently, gender roles are forced on children the day they are born. They are forced to wear certain colors or play with certain toys, and this forced dichotomy of human diversity has objectified and oppressed Two Spirits across cultures.

=Current Two Spirit Leaders=

Although funneled into secrecy because of great persecution there is a righteous struggle occurring in the Indigenous community to accept the existence of Two Spirits and again welcome them into regular Indigenous society. Many have come into existence in the recent past, mostly as storytellers, or common day writers, to permeate Indigenous society through truth seeking, non aggressive ways.

Paula Gunn Allen - Lesbian, Scholar, Activist.

Chrystos - Lesbian, Poet, Artists, Activist

Beth Brant- Lesbian, Writer

Alec Butler- Transgender, Playwright, Filmmaker

Waawaate Fobister- Gay, Actor

Rod Michano- Gay, First Nation HIV/AIDS Activist, Educator

Kent Monkman- Gay, Artist

=References=

1. Anderson-Minshall, Diane. "Curve: Without Reservations: Native American Lesbians Struggle to Find Their Way." //Curve Magazine : The Best-selling Lesbian Magazine. Lesbian Personals, Too.// Web. 03 Apr. 2011. . Anderson-Minshall's account of the once accepted queer community in Native American communities is strikingly personal and emotive. Although it echoes many of the more authoritative accounts of queer history in Indigenous American communities, it is not peer-reviewed, and therefore needs to be accepted as only anecdotal evidence.

2. Bane, Victor. //NativeOUT Blog//. Ed. Corey Taber and Abrose Nelson. Web. 03 Apr. 2011. . NativeOUT Blog is a resource website for queer Indigenous Americans. It's mission to "empower, educate, connect, increase visibility, and to support" queer Indians demonstrates the trouble the Indian queer community has had since contact with Europeans, but also the ground being gained by activists to establish community that is known and accepted. Although it is a blog that includes personal accounts of being a queer Indian, NativeOUT gives authoritative resources for learning more about queer Indian communities and gatherings that facilitate the resurgence of queer Indian pride.

3. "Day 5- Native American Women’s Activism « Feminist Activism." //Feminist Activism//. Web. 03 Apr. 2011. . This blog article is not authoritative, however it provides a deeper insight to what is currently being done to diminish the effects of white homophobia has had on the indigenous queer community. This article is important; as it gives a detailed account of the fight gay Indigenous women have fought to garner more voice in their communities. All pictures were gathered from this source.

4. Howell, Caitlin. "The Impact of Colonization on the Role of the Nontraditional Native American Woman." //UW-Madison Computer Sciences Department Homepage Directory//. Web. 03 Apr. 2011. . "The Impact Of Colonization on the Role of Nontraditional Native American Women" is an authoritative, peer-reviewed article that explains the roots of the contemporary Indigenous queer struggle to be accepted. This article is important not only for its credibility, but also because it gives a more detailed depiction of the historical context from which current queer Indian homophobia stems from.

5. Laframboise, Sandra, and Michael Anhorn. "Dancing to Eagle Spirit Society - TWO SPIRITED PEOPLE." //DANCING TO EAGLE SPIRIT SOCIETY ~ Serving the Two Spirited Community and Their Allies//. Web. 03 Apr. 2011. . Dancing to the Eagle Spirit Society's article "Two Spirited People" really drives home the reinvented idea of queer Indian peoples. The term two spirits allows the Indian queer community to create their own sense of identity by removing themselves from the hegemonic queer-white identity. The article can be seen as authoritative because it has been published by an established society with members of the queer Indian community.

//6. Two Spirit Society of Denver//. Web. 06 Apr. 2011. . This website gave the best definition of "Two-Spirited" that I came across. It not only describes why a new term was created to describe the Indian queer community, but also why it was so important to use the specific term "Two Spirit." I find this website to contain authoritative material because it includes primary sources from the Indigenous queer community.

7. Calimach, Andrew. "Two-Spirit Tradition: Gay Love and the Native American Experience - The World History of Male Love." //World History of Male Love//. 2000. Web. 06 Apr. 2011. . This article deconstructs the myth that all European colonizers were heterosexual, christian, faithful men. The article shows powerful evidence of the homoerotic tension during the colonization of the United States. This article is not peer-reviewed but many of the author's secondary sources are from authoritative material.

8. Dunham, Mike. "Two Spirits Gallery — Frontpage." //Two Spirits Gallery — Welcome//. Web. 06 Apr. 2011. . The website for Two Spirits Gallery describes an art gallery in Alaska that promotes queer indigenous artists and showcases their multiple mediums of art. This website accurately describes the depth and magnitude Indigenous people have on the queer identity. This gallery, and the promotion of it, shows that queer identity is not white and that queer indigenous people can bring a new sense of art to the table through their personal queer experiences.

9. Trivedi, Avani. "Queer People of Color Heroes." //QPOC Heroes Poster Series//. Web. 6 Apr. 2011. . The Queer People of Color Poster Series documents actual queer Two Spirits that have made an impact on the queer community and the American Indian community. This website gives us a concrete look at who Two Spirits are and their tremendous actions to bring equality to the LGBT community in their American Indian communities.

10. Cameron, Barbara. "Gee, You Don't Seem Like an Indian from the Reservation." 46-52. Northern Arizona University. Web. 4 Apr. 2011. . "Gee, You Don't Seem Like an Indian from the Reservation" is a fascinating short story by the late Two Spirit activist Barbara Cameron. Cameron demonstrates just how much adversity Two Spirits have faced in their own community and then the racism they face by the greater white society. Although this is by no means the stereotypical 'authoritative' voice, Cameron knows these experiences first hand and can write about them with aptitude.

11. "Gay Native Americans Reclaim Two-Spirit Culture." //Change.org News//. Web. 11 Apr. 2011. . The main theme of this website is the promotion of "reclaiming" both the male and female entities of yourself. It is not an authoritative source but creates a safe environment of positive resources for the Two Spirit community.

12. "Trailer | Two Spirits." //Funds Raised | Two Spirits//. Web. 11 Apr. 2011. . This movie trailer showcases a film that surrounds the murder of a Two Spirit and also depicts the history of gay rights movement among Indians and non-Indians. This video bodes well as it is produced be Indigenous people and adds to the diversification of sources.

//13. Www//. Web. 11 Apr. 2011. . Paula Gunn Allen's website shows a collection of her prose and poems as well as a biography of her life as a writer and lesbian activist. Websites like this are important because they show the diversity of the Two Spirit community, and that some Two Spirits are vocal about being queer.

14. "Two-Spirit." //Wikipedia, the Free Encyclopedia//. Web. 12 Apr. 2011. . This wikipedia page describes the origin of the term "Two Spirit" and its influence in both Indian and queer culture. Although it is not authoritative and can be edited by anyone, this page is important to acknowledge because its existence means that the Two Spirit identity and its meaning can be accessed easily, worldwide.

15. "Alec Butler." //Wikipedia, the Free Encyclopedia//. Web. 12 Apr. 2011. . Although another wikipedia page, having sources denoting active Two Spirits shows the diversity and importance of the Two Spirit community in the Indian and queer world. Alec Butler is not only Two Spirit but also transgendered and therefore really embodies the meaning of Two Spirit by crossing both gender roles.

16. "Beth Brant." //Wikipedia, the Free Encyclopedia//. Web. 12 Apr. 2011. . Another example of a Two Spirit and Native American activist, the wiki page on Beth Brant allows the whole world to have insight and understanding for the diversity within the Native American community.

17. "Inventory of Aboriginal Services, Issues and Initiatives in Vancouver: Two Spirit - LGTB." //City of Vancouver//. Web. 12 Apr. 2011. <http://vancouver.ca/commsvcs/socialplanning/initiatives/aboriginal/tools/directory/twospirit.htm>. This site is an actual government site from the city of Vancouver acknowledging the Two Spirit community and what services it has for them and other LGBT members. This type of website gives us a more diverse access to information and resources for and of Two Spirits.

18. "Glbtq Social Sciences Berdache." //Glbtq: the World's Largest Encyclopedia of Gay, Lesbian, Bisexual, Transgender, and Queer Culture//. Web. 12 Apr. 2011. <http://www.glbtq.com/social-sciences/berdache.html>. This website tells of the controversy of white labeling of Native Americans as "Berdache." This label was applied to Native American gays and transgenders in assuming that they were abused. This article is important because it shows the depth of how whites have lumped Two Spirits into the category of 'sick' just like they have done in their own community.

19. "International Two-Spirit Links." //NorthEast Two-Spirit Society//. Web. 12 Apr. 2011. <http://ne2ss.typepad.com/northeast_twospirit_socie/2006/08/links.html>. This website is a resource guide for Two Spirits made by Two Spirits. This website offers resources both nationally and internationally and provides a personal look at who Two Spirits are and their journey to present day activism.

20. "Blog | Two Spirits." //Funds Raised | Two Spirits//. Web. 11 Apr. 2011. <http://twospirits.org/blog/>. This is the blog/forum of the movie Two Spirits for which we analyzed the trailer, above. This blog gives a personal account by the filmmaker of his Two Spirit identity and his journey through making the film. This is another resources that adds depth and diversity to our resource list.