User:Hyacinth/Two Spirit

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Contents

[edit] Thesis

Tribal sovereignty is the best cure for the circle of homophobia and religious persecution experienced by Native cultures

[edit] Outline

INTRO:

I. Lhamana was vital to culture and role died with sovereignty
 A. Child and elder care
 B. Mediation and communication
 C. Craft and ceremony
II. Euros targeted lhamana religious practice and used lhamana as justification for genocide/assimilation
 A.
 B.
 C.
III. Change has come from Natives'
 A.
 B.
 C.

II: Sovereignty would allow a safety from Euro-American judgement and homophobia/sexism that would allow Tribes to disregard Eurocentric bias and end the deadly secrecy regarding TS roles prompted by Federal and Church interference, and independent Tribal governing would be more open to traditional practices
III: Lastly, change has come from distinctly and semi-independently Native movement, Two-Spirit. Sovereignty would promote and assist the independence of such movements and groups while the intervention of the Federal government or white queers will not necessarily do so

OUTRO:

[edit] Draft

[edit] Intro

It may provide some insight that the best description of any individual role in specific Native cultures which may be referred to as "alternate", "third", "Two-Spirit", "gay" or variants, "trans" or variants, is best described by how it is not a third gender. The conceptual difference which this terminological misfit demonstrates between Native culture and Euro-American culture (or later and earlier colonialism) has been seized as a powerful tool in the practice of colonialism, assimilation, and genocide. As homophobia, sexism, heterosexism, and anti-sexual bigotry has been used to justify and assist with the denial of tribal sovereignty, the best cure for the oppression of Indians through sex, gender, and sexuality is sovereignty, and one steps towards sovereignty is the rejection of harmful European values.

[edit] I: Two-Spirit was central to Native culture

Two-Spirit participation was central to Native culture in numerous ways including:

  1. Child and elder care
  2. Mediation and 'spection
  3. Knowledge and instruction
  4. Craft and ceremony

The loss of the functions which Two-Spirit roles fulfilled in Native cultures was a great blow to sovereignty and tribal wholeness.

[edit] II: Colonialism destroyed Two-Spirit roles

This centrality of Two-Spirit roles to Native cultures is demonstrated by the immediacy with which Two-Spirit peoples and ceremonies where targeted by colonial armies, missionaries, and businesses.

Since Two-Spirit roles provoke many problems under colonialism they make a practical target which both justifies and is justified by colonial exploitation. The centrality of these issues to colonial culture makes the re-acceptance of Two-Spirit roles an equally practical step in the fight against colonialism.

[edit] III: Two-Spirit roles inherently fight colonialism

The re-adoption or re-acceptance of Two-Spirit roles in addition to challenging colonialist homophobia and sexism will also assist with mending the hoop of tribal culture of which Two-Spirit roles help preserve.

[edit] Outro

[edit] Sources

  • Gilley, Brian Joseph (2006). Becoming Two-Spirit: Gay Identity and Social Acceptance in Indian Country. ISBN 0803271263.
  • Roscoe, Will (1991). The Zuni Man-Woman. ISBN 0826312535.