Most transgender people are not non-binary. While some transgender people are non-binary, most transgender people have a gender identity that is either male or female, and should be treated like any other man or woman.
I personally wish to be seen as "Psychologically Androgynous" "fem-male" thus neither male or female(both), yet more "Psychologically feminine",thus for me, taking a man's penis in myself anally, I derive the Psychologically urge to be "Feminine" in short ,have a man like I am female,makes me feel female..which is ,or has been, a Psychologically Need. Most of my pleasure is Psychologically ,not physical, I derive from being with a Man.
I think now , part of Attraction to "Posing nude for Art classes" was a way of revealing myself as "Third-gender type",all I knew at the time however was I wanted to "Pose", and once I began posing, I loved posing, meeting a male was not a conscious motived,,the posing simply lead to door to being Fem-male, I could choose to go thru that door or not,when this male,call him my "Second Contact" invited me to his "Door", I was extremely wanting/desiring him to treat me like a lady, and when he was kind,accepted me as "feminine", I knew my Role, had been suppressed all my life.
In the below video which was recorded in 2000,
I by this time had fully Integrated or embodied being "Fem-male",
and have never had a sexual relationship with a female since
Today a interesting thing happened, A old junior high friend, a female and I met up on facebook instant chat,we have not talked in at least 36 years, soon we where talking on the phone,we very much seemed to jive,we talked a good hour,before she had plans,and had to go.She wants to meet face to face in near future, my thoughts are I must tell her, I very much would like a friendship,yet also tell her, I have not been with a female sexually in nearly 18 years , no matter how I wish I had that desire, I have no desire to sexually be with a female, and beginning to wonder if anyone!, Yet would love to just have a great friendship.
One way ,that helps with my understanding of being "Fem-male",is though I might be a "Freak"! in my own unique way, is realizing so is every other human on this "Planet"- in their Own unique way!--bad part is, "I thought I was special all those years"
Believe me,I have spent a life time trying to figure out Why I am so "Effemininate Oriented"
I see my self as similar to person Above -Fem/male
"Call me Michelle"
Mentally my sexual "Identity" is Female. I just don't have a female body. I am prepared to tell anyone I am Fem-male,I wish to be" like a Lady" for a Straight-heterosexual Man,that treats me sexually like I am a Lady (I wish I was Female) yet elect to stay male,so you could call me a MtoF transsexual at "Heart"
It would just simply be easier if Societies,could become Mature,meaning the individual adults,,realize that peoples as myself "Third-gender,have be around since the beginning of Time.
Then we all could start thinking of of really pressing issues "Humanity" faces!
I personally have matured to point that I understand that my personality is as fem/male,she/male,two-spirit,or Hermaphrodite.
Yet also realize that due to Social Constructs,Groupthink,the great influence of in American ,"the Church" has had,(in very,very negative ways as far as sociological concepts,which I can't stress enough why there must be a separation between church and state)
I can remain as I have for the Last 12 years,,in... "Celibacy" yet,most people can't and shouldn't have to.
There are so many transgender types,which from my view point there are 3 genders in human beings,If I look at Gender,they all are a spectrum from the most firm Cisgender through to the most firm transsexual where complete surgical transformation must take place.
When the Church condemns,society condemns,when they have not walked in these peoples shoes,grew-up etc.
"The Mirror ",needs to be handed to those doing the Codemning
The Main reason,I decided to even put this Topic on Site,is it so greatly illustrates "Pre-Concieved Notions",and it is a topic in Society currently that needs dealt with,accept as Reality,and then we can move on with Life!. Only then can we move on to really Important things,like realizing to have a great society,we first must start creating great Leaders,then selecting them as our Leaders!
"Imagine if we lived in a Society where we all simply judged by "physical appearance",which is exactly what one is doing when judging one's overall gender by "physical appearance",step back and see that,a society would soon destroy it's self, it is about as shallow thinking as one can be,it's like looking out at Nature,thinking something is so Pretty,and running up to it,grapping it with no thought!,only to find soon to find yourself ,in great pain,due to the Fact,that what you just touched,is deadly poisonious!,or Did-regarding a person's skills,abilities based on "They just don't look smart",,,it's like a bunch of bodies walking around with no brains,,,personally I much rather judge by a Person's Mind,( physical appearance,only lasts a short while,,the Mind as the Ability to grow and evolve for-ever..(what For-ever is one can only guess).
My Ideal Relationship ,a relationship that could be great for me,and I think could be for many Heterosexual couples
Due the Fact that I see my self as a "Third Gender",not male and not Female,yet a mix of both,I just happen to be alot more Female.
I can see a Couple(black male,female could be any race,both heterosexual) having me as a Friend in this role,
I would only have sex with him as a Fem-male,(the heterosexual male pleases the Third gender male by breeding Fem-male anally,and allowing Fem-male to perform fellatio on him ,in her(the heterosexual female) presense or at least her knowing(consent)
I could go shopping with her,help with chords,kids,etc.
I could at least work part time.
He knows she is safe with me,I have friendship with her(my a really great friendship,just non-sexual,as both know I have no desire to have sexual relationship with a female )
This is one reason Society must begin to become Open Minded,and adapt to changing world,or suffer greatly.
The Third gender male has own living space.
The Third gender male does not have sexual relations outside of this relationship
The heterosexual male and female have traditional sexual relationship,living style
If children are involved,the Third gender male is just a part of the family,they are told he simply wishs not to have a boyfriend or girlfriend as is traditional known(the Third gender male shows no sexual type attention to the father publicly and, or in front of children).
This could apply to a Third gender female scenario in same way.
If the relationship was without children,I would think it would be likely that the Third gender person could wear clothing,(in my case say a skirt,dress etc.even say to go shopping(publicly).
Economically it makes sense as well especially if all three worked
So Adopt a Fem-male
I really don't think our Society realizes how big a problem we are headed into, and the Fact, that Gender indentity is even a issue in our Society should wake people up,we have so many much ,much greater problems on the Horizon. In all reality who is in charge of the Rules of What gender indentity a individual feels like?..nature says there are 2 types of Sexes ,biological male normally, biological female normally. People often get confused between the terms sex and gender. Sex refers to biological differences between males and females. For example, chromosomes (female XX, male XY), reproductive organs (ovaries, testes), hormones (oestrogen, testosterone).
Gender is the range of characteristics pertaining to, and differentiating between, masculinity and femininity. Depending on the context, these characteristics may include biological sex (i.e., the state of being male, female, or an intersex variation), sex-based social structures (i.e., gender roles), or gender identity. People who do not identify as men or women or with masculine or feminine gender pronouns are often grouped under the umbrella terms non-binary or genderqueer. Some cultures have specific gender roles that are distinct from "man" and "woman," such as the hijras of South Asia. These are often referred to as third genders.
Fa'afafine, as the third-gender in Samoa, American Samoa and the Samoan diaspora.(for myself,my only role is sexually to be in the same role as a heterosexual female,my bottom is simply my female part for to be breed and for my "Man's" pleasure.)
A simply yet effect way to see "The Marching Morons"...do a internet search like I just did " Fem-male",..
Warning page contains nudity and mature adult content
The Main reason I reveal the fact that my Nature is of "Berdache","Two-Spirit "type or" Fem-male",Fa'afafine,I even like called she-male. many titles,words can be used I guess,,yet my Objective is to bring up the Idea or thought,on how very important "Open-mindedness" is to one's own personal growth,and Society's well being. Suspension of judgement,another process that must be understood if we are to have a better World.
“Life is complex.
Each one of us must make his own path through life. There are no self-help manuals, no formulas, no easy answers. The right road for one is the wrong road for another...The journey of life is not paved in blacktop; it is not brightly lit, and it has no road signs. It is a rocky path through the wilderness. ”
― M. Scott Peck
I have been involved as a carpenter building homes,etc.since 1978,full time since 1990, what amazes me,never have I worked with a female carpenter,then I remember the way so many men are,"immature, vulgar,"..then I realize why would a female put themselves in that position,and simply because so many men don't have the ability to evolve as a Human Being.
If one reads the information ,at the above website, I would be closest to "Transgenderists"
Transgenderists are people who choose to live full time in the gender role opposed to their physical sex. They retain their original genitalia, frequently have electrolysis to facilitate their passing properly in their chosen role and may have speech therapy too. A few add hormone treatment but with no intention of seeking gender reassignment. Such cases are difficult to distinguish from the She-males:- perhaps the only difference being with regard to their far less overt sexual display.
Many transgenderists will describe themselves as transsexual and, in so far as they may succeed in being socially accepted as women, they can be difficult to distinguish from TSs.Â Nevertheless, there are major distinctions:- the TS will take steps to ensure that her body is altered to fit her conception of her own sexual and gender identity. The transgenderist will acknowledge that he can never be a woman. The post-op TS knows that she is female and feels complete and whole, whilst the pre-op TS knows that she is a female awaiting some remedial surgery.
“Every man carries within himself the eternal image of woman, not the image of this or that particular woman, but a definite feminine image. This image is fundamentally unconscious, a hereditary factor of primordial origin.”
― C.G. Jung
“I must also have a dark side if I am to be whole.”
― C.G. Jung
This is with great difficulty ,yet at same time ,a great relief to realize who I am
I often think of the Term:"Absence of Malice"..when I think of civil rights,equality,.."Egalitarianism" etc..then how can a society that has the ability to be educated to the highest degree by means of the internet ...plead "Absense of Malice"..continually,..plead "I am Naïve"..continually.....this Whole gender difference,preferance thing ,,why in a civilized society is it a issue? unbelievable..maybe we all need to study Naïve realism → The belief that we see reality as it really is – objectively and without bias; that the facts are plain for all to see; that rational people will agree with us; and that those who don't are either uninformed, lazy, irrational, or biased.
Let me remind ourselves: It was not that long ago that this was happening......by Public consent
Burning was used by Christians during the witch-hunts of Europe. The penal code known as the Constitutio Criminalis Carolina (1532) decreed that sorcery throughout the Holy Roman Empire should be treated as a criminal offence, and if it purported to inflict injury upon any person the witch was to be burnt at the stake. In 1572, Augustus, Elector of Saxony imposed the penalty of burning for witchcraft of every kind, including simple fortunetelling. From the latter half of the 18th century, the number of "nine million witches burned in Europe" has been bandied about in popular accounts and media, but has never had a following among specialist researchers. Today, based on meticulous study of trial records, ecclesiastical and inquisitorial registers and so on, as well as on the utilization of modern statistical methods, the specialist research community on witchcraft has reached an agreement for roughly 40,000–50,000 people executed for witchcraft in Europe in total, and by no means all of them executed by being burned alive. Furthermore, it is solidly established that the peak period of witch-hunts was the century 1550–1650, with a slow increase preceding it, from the 15th century onward, as well as a sharp drop following it, with "witch-hunts" having basically fizzled out by the first half of the 18th century.
We cannot change anything unless we accept it. Condemnation does not liberate, it oppresses. (Carl Jung)..what a Paradox!...read Jung's Anima and Animus..may shed a bit of light on gender
Ignorance (Socrates/Plato): Unless one is conscious of one’s own ignorance, one’s lack, one does not think and cannot hear any new idea.
Nothing inspires murderous mayhem in human beings more reliably than sexual repression. Denied food, water, or freedom of movement, people will get desperate and some may lash out at what they perceive as the source of their problems, albeit in a weakened state. But if expression of sexuality is thwarted, the human psyche tends to grow twisted into grotesque, enraged perversions of desire. Unfortunately, the distorted rage resulting from sexual repression rarely takes the form of rebellion against the people and institutions behind the repression. (If it did, perhaps we'd be reading of abused priests rather than priests as abusers.) Instead, the rage is generally directed at helpless victims who are sacrificed to the sick gods of guilt, shame, and ignorant pride.
Today, the BBC reports (link is external) that Hojatoleslam Kazem Sedighi, an Iranian cleric, has declared that, "Many women who do not dress modestly lead young men astray and spread adultery in society which increases earthquakes." I think we can assume he said this with a straight face, Iranian clerics not being known for their impish sense of humor.
Lest we dismiss this as just another example of distant fundamentalist craziness, we might take a look at some examples a bit closer to home.
We can start with Christianity, a religion centered upon a figure whose holiness begins with his having been conceived asexually. Mark Twain noted the bizarre anti-eroticism of Christianity when he considered heaven:
Man] has imagined a heaven, and has left entirely out of it the supremest of all his delights, the one ecstasy that stands first and foremost in the heart of every individual of his race . . . sexual intercourse! It is as if a lost and perishing person in a roasting desert should be told by a rescuer he might choose and have all longed-for things but one, and he should elect to leave out water!
(Letters from the Earth)
There's little question that the centuries-long campaign of child rape enabled by institutional cover-up is a direct result of the Church's inhumane teachings concerning human sexuality. If priests—gay, straight, and bi-sexual—were allowed to form erotic connections with consenting adults, who can doubt that countless children would have been spared outrageous torture at the hands of these sick, distorted men?
Gay, conservative, Catholic author Andrew Sullivan (link is external) has written that "the suppression of these core emotions and the denial of their resolution in love always always leads to personal distortion and cumpulsion and loss of perspective."
Of course, it's not just a question of repressing homosexuality, but of all sexuality. And religions aren't the only institutions to champion such abuse of spirit and body; medical doctors have participated in some of these shameful crimes against humanity.
In 1850, the New Orleans Medical & Surgical Journal declared masturbation public enemy number one, warning: "Neither plague, nor war, nor smallpox, nor a crowd of similar evils, have resulted more disastrously for humanity than the habit of masturbation: it is the destroying element of civilized society."
"Scientific" declarations like these inspired Dr. John Harvey Kellogg (brother of the Corn Flakes Kellogg) in his campaign to eradicate masturbation from the United States.
Though widely considered to be one of the leading sex educators of his day, Kellogg proudly claimed never to have had intercourse with his wife in over four decades of marriage.
As a medical doctor, Kellogg claimed the moral authority to instruct parents on the proper sexual education of their children. If you're unfamiliar with the writings of Kellogg and others like him, their gloating disdain for basic human eroticism is chilling and unmistakable. In his best-selling Plain Facts for Old and Young (written on his sexless honey- moon in 1888), Kellogg offered parents guidance for dealing with their sons' natural erotic self-exploration in a section entitled "Treatment for Self-Abuse and its Effects:"
A remedy which is almost always success- ful in small boys is circumcision. . . . The operation should be performed by a surgeon without administering an anaesthetic, as the brief pain attending the operation will have a salutary effect upon the mind, especially if it be connected with the idea of punishment. . . . [emphasis added]
If circumcising a struggling, terrified boy without anesthesia wasn't quite what a parent had in mind, Kellogg recommended "the application of one or more silver sutures in such a way as to prevent erection. The prepuce, or foreskin, is drawn forward over the glans, and the nee- dle to which the wire is attached is passed through from one side to the other. After drawing the wire through, the ends are twisted together and cut off close. It is now impossible for an erection to occur. . . ."
Parents were assured that sewing their son's penis into its foreskin "acts as a most powerful means of overcoming the disposition to resort to the practice [of masturbation]."
Circumcision remains prevalent in the United States, though varying greatly by region, ranging from about 40 percent of newborns circumcised in western states to about twice that in the Northeast. This widespread procedure, rarely a medical necessity, has its roots in the anti-masturbation campaigns of Kellogg and his like-minded contemporaries. As sexologist John Money explains, "Neonatal circumcision crept into Ameri- can delivery rooms in the 1870s and 1880s, not for religious reasons and not for reasons of health or hygiene, as is commonly supposed, but because of the claim that, later in life, it would prevent irritation that would cause the boy to become a masturbator."
Lest you think Kellogg was interested only in the sadistic torture of boys, in the same book he soberly advises the application of carbolic acid to the clitorises of little girls to teach them not to touch themselves. Kellogg, the Catholic church, and Iranian clerics all demonstrate that sexual repression is a "malady that considers itself the remedy," to paraphrase Karl Kraus's dismissal of psychoanalysis.
I think we need to remind ourselves whom is it that sets the standards for our own sexual indentity?,who?Society?...who is this one called "Society"....this "Society" word seems to jump out a lot,....is this so called "Society" just a bunch of people-individuals whom allow the beliefs of like those above like Kellogg's- get.set in their own minds.?.....yet doesn't have to pay my bills,do my work.live my life.....and seems to stand in the way of evolving into a truly free world.
Maybe the simple fact that to be a male,then a "Artist's Model",one has to be some what on the "Effeminacy"side..as being a artist's Muse, through out history has been a female role....Believe me this is not easy for me to reveal this about myself,,as a Artist's Model for example I was made fun of,judged by many(I realize now ,those whom judged me are simply very immature and naïve..yet being Naïve can be a very dangerous state of Mind
"I like Albert Einsteins quote-" The more I learn,the more I find I don't know"..I can relate!,..I do know to see " The Whole of Anything",much inquiry must take place,,both self-inquiry and that in which we are trying to "Percieve"
"Effeminacy" is the manifestation of traits in a boy or man that are more often associated with feminine nature, behavior, mannerism, style, or gender roles rather than with masculine nature, behavior, mannerisms, style or roles. It is a term frequently applied to womanly behavior, demeanor, style, clothing and appearance displayed by a boy or man.
"All the world's a stage And all the men and women merely players; They have their exits and their entrances, And one man in his time plays many parts ..."
Yes, we are all actors. We couldn’t function normally, or behave properly, or adhere to social conventions/social norms if we didn’t have good acting ability. In fact, we would be diagnosed as being somewhere on the Autism spectrum if we were sufficiently deficient in our everyday acting abilities. This is not to say that we are never honest or open with our feelings and thoughts — of course we often are — but we always have to be mindful and aware of our social surroundings and adjust our persona accordingly, lest we risk offending people, or being labeled as rude or inappropriate.
This topic is one I struggle with immensely. I, as a die-hard introvert, often feel as if I have to be inauthentic and phony in much of my daily interaction simply to survive socially. In many situations, my internal thoughts and feelings do not align with my outer behaviors and actions, and therein lies the conflict for me: much of what I show is artificial and a false representation of what I feel and think internally. But if I were to broadcast everything that I felt or thought, I would violate social norms and social conventions and be penalized in many ways. So, I often times just allow myself to be a good actor, even though in doing so I feel utterly fraudulent.
But honestly, I cannot see any way around doing this. Society expects us to behave properly and to act properly in a variety of settings, so each individual basically has no choice but to conform; we conform our behaviors, we conform our personas, we conform our mannerisms. It’s a form of deception many times; we are all deceptive at times, but most of the time (or at least a large part of the time) that deception is a necessary form of deception: it’s deception that is mandated by the social conventions and social norms under which we live. If we didn’t deceive at times, if we didn’t lie at times, we would not be able to function very well in society.
Yes, we are all actors. We have no choice but to be good actors. We learn this from an early age.-unknown
"The model is not to be copied, but to be realized." (Robert Henri)
Two-Spirit (also two spirit or, occasionally, twospirited) is a modern, pan-Indian, umbrella term used by some indigenous North Americans to describe certain people in their communities who fulfill a traditional third-gender (or other gender-variant) role in their cultures. While most people mistakenly associate the term with "LGBT Native", the term and identity of two-spirit "does not make sense" unless it is contextualized within a Native American or First Nations framework and traditional cultural understanding. The term was adopted by consensus in 1990 at an Indigenous lesbian and gay international gathering to encourage the replacement of the outdated, and now seen as inappropriate, anthropological term berdache.
"Two Spirit" is not interchangeable with "LGBT Native American" or "Gay Indian"; this title differs from most western, mainstream definitions of sexuality and gender identity in that it is not so much about whom one is sexually interested in, or how one personally identifies; rather, it is a sacred, spiritual and ceremonial role that is recognized and confirmed by the Elders of the Two Spirit's ceremonial community. While some have found the term a useful tool for intertribal organizing, not all Native cultures conceptualize gender or sexuality this way, and most tribes use names in their own languages. While pan-Indian terms are not always appropriate or welcome, the term has generally received more acceptance and use than the term it replaced.
Third and fourth gender roles traditionally embodied by two-spirit people include performing work and wearing clothing associated with both men and women. Not all tribes/nations have rigid gender roles, but, among those that do, the most usual spectrum that has been documented is that of four genders: feminine woman, masculine woman, feminine man, masculine man.
Terminology With over 500 surviving Native American cultures, attitudes about sex and gender can be very diverse. Even with the modern adoption of pan-Indian terms like two-spirit, and the creation of a modern pan-Indian community around this naming, not all cultures will perceive two-spirits the same way, or welcome a pan-Indian term to replace the terms already in use by their cultures. Additionally, not all contemporary Indigenous communities are supportive of their gender-variant and non-heterosexual people now. In these communities, those looking for two-spirit community have sometimes faced oppression and rejection. While existing terminology in many nations shows historical acknowledgement of differing sexual orientations and gender expressions, members of some these nations have also said that while variance was accepted, they never had separate or defined roles for these members of the community. Among the Indigenous communities that traditionally have roles for two-spirit people, specific terms in their own languages are used for the social and spiritual roles these individuals fulfill. Cree: Napêw iskwêwisêhot, "A man who dresses as a woman." Cree: Iskwêw ka napêwayat, "A woman who dresses as a man." Cree: ayahkwêw, "A man dressed/living/accepted as a woman;" possibly not a respectful term; Others have suggested it is a third gender designation, applied to both women and men. Cree: Înahpîkasoht, "A woman dressed/living/accepted as a man;" also given as "someone who fights everyone to prove they are the toughest." Cree: iskwêhkân, "One who acts/lives as a woman." Cree: napêhkân, "One who acts/lives as a man." Lakota: Wíŋkte is the contraction of an older Lakota word, Winyanktehca, meaning "wants to be like a woman." Winkte are a social category in historical Lakota culture, of male-bodied people who adopt the clothing, work, and mannerisms that Lakota culture usually consider feminine. In contemporary Lakota culture, the term is more commonly associated with simply being gay. Both historically and in modern culture, usually winkte are homosexual, though they may or may not consider themselves part of the more mainstream LGBT communities. Some winkte participate in the pan-Indian Two Spirit community. While historical accounts of their status vary widely, most accounts see the winkte as regular members of the community, and not in any way marginalized for their status. Other accounts hold the winkte as sacred, occupying a liminal, third gender role in the culture and born to fulfill ceremonial roles that can not be filled by either men or women. In contemporary Lakota communities, attitudes towards the winkte vary from acceptance to homophobic. Navajo: Nádleeh (also given as nàdleehì), "One who is transformed" or "one who changes." In traditional Navajo culture, nádleeh are male-bodied individuals described by those in their communities as "effeminate male", or as "half woman, half man". A 2009 documentary about the tragic murder of nádleeh Fred Martinez, entitled, Two Spirits, contributed to awareness of these terms and cultures. Ojibwe: Ikwekaazo, "Men who chose to function as women...One who endeavors to be like a woman." Ojibwe: Ininiikaazo, "Women who functioned as men...one who endeavors to be like a man."-wikipedia
Anthropologist Michael G. Peletz believes our notions of different types of genders (including the attitudes toward the third gender) deeply affect our lives and reflects our values in society. In Peletz' book, "Gender, Sexuality, and Body Politics in Modern Asia", he describes:
For our purposes, the term "gender" designates the cultural categories, symbols, meanings, practices, and institutionalized arrangements bearing on at least five sets of phenomena: (1) females and femininity; (2) males and masculinity; (3) Androgynes, who are partly male and partly female in appearance or of indeterminate sex/gender, as well as intersexed individuals, also known as hermaphrodites, who to one or another degree may have both male and female sexual organs or characteristics; (4) the transgendered, who engage in practices that transgress or transcend normative boundaries and are thus by definition "transgressively gendered"; and (5) neutered or unsexed/ungendered individuals such as eunuchs.
As you read this Page,notice how you think,notice if you are making judgements as you read!
Points I think Leo does well in this video are:
1. Pre-Concieved Notions must be overcome,by stifling our Egos,which attempt to protect our point of view, which our thoughts have already defined...we must step back,really look at what we are thinking,delay our gratification of "setting a certainity",,of what we are observing
2. He talks of David Bohm-"Ego Smog"..a topic I found regarding David Bohm and the Ego
The physicist David Bohm describes the illusory process of ego in a fascinating dialogue with his brother-in-law.
“So one has to see the ego process is always engaged in setting up the illusion of “what should be,” dressing it up in alluring colors, and pushing away “what is,” hiding it in a frightening and ugly disguises. But nothing can be done without our understanding what is, in its totality, at least as far as we are experiencing it. As soon as we push aside a certain part of what is in our experiencing, in favor of the illusion of what should be, we are in a state of contradiction, which leads immediately to an internal conflict. We then try to escape the conflict because it is very unpleasant, seeking to cover it up by introducing confused ideas and feelings, and by distracting our attention, drawing it to something else instead. But then our escapes, being confused, lead to even more and more conflicts, which in turn must be escaped. Thus, the whole process tangles up, in a sort of cancerous growth of contradiction, conflict, escape, and confusion, until it fills the whole mind.”
David Bohm, Letters to brother-in-law Yitzhak Woolfson, 1958-1967
6. In the video Leo is explaining what can we do,at aprox: 49:40 he talks of staring at a object seeing as it is with no judgement-this is how a Artist sees! and is constantly trying to see,must see,to draw well.This is why teaching all Arts are so important,the Arts and creativity can be taught and must be ,equal to social sciences and Language,,,all else with be made easier due to the child being highly educated in these fields.Math,science will come easier then...in all reality we are and have been teaching backwards!..my opinion
Some one I greatly admire wrote this "It is only a slight exaggeration to say that mankind constitutes even now a planetary community of production and consumption. I have now reached the point where I may indicate briefly what to me constitutes the essence of the crisis in our time. It concerns the relationship of the individual to society. The individual has become more conscious than ever of his dependence upon society. But he does not experience this dependence as a positive asset, as an organic tie, as a protective force, but rather as a threat to his natural rights, or even to his economic existence. Moreover, his position in society is such that the egotistical drives of his make-up are constantly being accentuated, while his social drives, which are by nature weaker, progressively deteriorate. All human beings, whatever their position in society, are suffering from this process of deterioration. Unknowingly prisoners of their own egotism, they feel insecure, lonely, and deprived of the naive, simple and unsophisticated enjoyment of life. Man can find meaning in life, short and perilous as it is, only through devoting himself to society. The economic anarchy of capitalist society as it exists today is, in my opinion, the real source of evil." (Albert Einstein, 1949)
Looking back over the years,even back to early teens (at 13,I met and was routinely being breed anally and performing fellatio on a fellow black student my age ) My wordpress site "First Contact" warning erotic
,I questioned my more "Fem " like out-look.Yet at the time as one life,the difficulty in seeing one's self,let alone understanding,interests in girly things such as playing with dolls,even my life long interest in drawing,sneaky and trying on panty hose,then wondering what it would be like to be a girl.Being sexually assaulted by a scout leader at the age of 13,which greatly impacted my early development and change my view of society and adults.Knowing yet not accepting how Fallible adults can be,thinking"They are Adults,how can they do such a thing? "Even as the assault unfolded(I was unable,the talk of it,I simply quit the "scout"as with others,until a friend of mine,whom was in the same scout troop as I came forth and told of what was happening,as he to had been assualted by this "scout leader).Looking back at that time,what I find so "sad" about it isn't even so much what this man did to us young boys,..it is how the other scout leaders and parents of us "sweep" it under the rug "..there was never a trail,the -"scout leader was simply let go".But most of all,there was no,not any kind of help offered to us"the boys whom where assualt"....I do know this effected my sexual development,yet it is impossible to say in what ways,,as" we the assualted",never got a chance to grow-up..."un-assualted" This good place to bring up,what I call "the Societal Self" which is simply all made up of all "Individual Selve's"(the individual person).The Societal self is very real,that is to which each individual allows it to be...yet such a "Paradox" we have once the "Societal Self" controls the thinking of the "Individual self"..My idea or opinion at this time is.....As human being's we are only adapted to live effectively (at least currently),peacefully,Harmoniously and nuture each individuals growth to the highest degree in a "Chiefdom frame"(300 persons or less).This Would be to have a societal model based on ,each individual belongs to that specific "chiefdom" at birth thus becoming a base group(which all member are to nuture each other),,to be continued
Posing for Life Drawing Classes(which I began doing in 1996),looking back on why I started modeling ..1.I had seen a ad in a small weekly publication aimed at the Arts/entertainment etc..on the back page there where always :Classified ads A want ad titled " Life Drawing Models wanted"..myself ,one whom loves to draw,loves the arts,nudity never bothered me and being self-employed as a carpenter,I felt I needed a social life,....so I called the number shown,,it was "Davenport Museum of Arts"..within a week I was posing,and shortly after I became friends with a artist from a class,the sexual active with him(a black male,I became his bottom"fem-male)
Today: How Warner T. McGuinn, with help from Mark Twain became one of America’s most prominent black attorneys.
Warner McGuinn was born in 1859 in heavily segregated Richmond, Virginia to Jared and Fannie McGuinn, free Negros in the time of U.S. slavery, a time when it was illegal to educate slaves for fear they would revolt.
But being “free” Warner was educated in the segregated public school system, where he was an outstanding student and he graduated from Lincoln University, an all-black school, in 1884. He briefly studied law at another all black school, Howard University, when in 1885 in a stunning development, the Yale University Law School accepted him.
This was a great opportunity to attend one of America’s most prestigious schools. But Warner had no money and worked as many as three jobs at a time to pay for his tuition, books and food. He lived in the home of a school janitor. Then something incredible happened.
He met the famous writer; Mark Twain (Samuel Clemens).Twain was very impressed with this young man and upon hearing of his financial struggles, agreed to pay for his education. “I do not believe I would very cheerfully help a white student who would ask for the benevolence of a stranger, but I do not feel so about the other color,” Twain wrote in a letter to Yale Law School Dean Francis Wayland. “We have ground the manhood out of them, and the shame is ours, not theirs, and we should pay for it.”
Twain’s remarkable generosity freed Warner from his financial struggles and he excelled, graduating No. 1 in the Yale Law School class of 1887. Shortly afterward, he began his law practice in Kansas City, Kansas before moving to Baltimore in 1892 and establishing what became a successful law practice. Warner was also an activist for women’s suffrage (American women could not vote until 1920) equating it to African-Americans’ battle for civil rights.
As a lawyer Warner’s greatest case was in 1917 in federal court, where he persuaded the court it was illegal for Baltimore to segregate black or other people. Later, as a civic leader Warner was twice elected to the Baltimore City Council. But what he became best known for was mentoring a gifted black law student who would later rise to historic prominence. That student was Thurgood Marshall
Marshall (1908 – 1993) became famous for arguing landmark cases, most notably successfully arguing the Brown v. Board of Education case before the U.S. Supreme Court (1954), in which public school segregation was declared illegal. Later, Marshall became the first African American U.S. Supreme Court Justice (1967 - 1991).
I do know I agree with Mark Twain's letter"Twain wrote in a letter to Yale Law School Dean Francis Wayland. “We have ground the manhood out of them, and the shame is ours, not theirs, and we should pay for it.”
I see myself very similar to what is defined "Berdache" :
Though I never had " want " to change my self ..in appearance,( like posing as "fem" and have for men I have been with sexually,I like dressing like here,,more for myself it seems..so I feel more fem. and top guys whom where str8..many even told me "if you seemed masculine,they would be a lot more resisitant to topping me,,some would say,,wasn't so gay like if I seemed fem
Centuries ago, this person was the essence of deity and prayer.
I am a Montana metis (pronounced may-TEE by Montanans...it comes from a French word meaning mixed-blood). There is Cree, Cherokee and Lakotah woven through my German, Irish and English ancestry. Through the 1980s, as I wrote One Is the Sun, I searched for my native-American family roots, and found relatives in different tribes, including the Northern Cheyennes. They shared some amazing and hair-raising information that is not in books.
The information forced me to unlearn my assumptions about many things, including the berdache. To understand how a berdache saw himself/herself, or how others in the tribe or band saw this person, a 20th-century American -- even a gay or lesbian American -- has to put aside all the traditional Judaeo- Christian beliefs about sexuality, and even the western European non-Christian humanistic notions of sexuality. You have to step through the looking glass, into a different world.
Christianity's perspective on personal and sexual identity is radically different than those of many native American cultures and spiritual systems. So the Christianized person has a hard time getting a fix on different non- Christian social types in the native world -- the berdache, peace chief, Medicine person, sacred clown, male and female warrior, buffalo caller, SunDancer, Dog Soldier, sorcerer, storyteller, camp crier, healer, keeper of a Medicine Lodge, native-style prophet. These have no functional counterparts in today's American society.
Christian European assumptions about cultures and people go so deep in many Americans that we have a hard time understanding the folk tales and historical traditions of native people...what the symbols mean, what the stories are really talking about. At first I stumbled in my attempts to step through the looking glass -- away from my own ingrained assumptions, struggling to see how native women healers of the mid-1800s lived and saw the world, so I could write One Is the Sun. (The book was eventually published in 1991).
To open up the question about berdaches, I'm going to follow a looping round- about trail, over hills and through valleys -- like my native grannies often did when I asked a question! It is a complex subject, so I'll do no more than a few loops in this article. The prophet is a good place to start, because prophets are so familiar to Americans from the pages of the Bible.
Non-native Americans insist on seeing the native prophet/preacher as a male -- and as an Indian Jesus or "Christ-like" figure. Some anthropologists insist that native spiritual traditions are really pre-figurations of Christianity. This is because some classical anthropology operates off an arrogant western European belief that all human spirituality evolves towards monotheism -- the Judaeo-belief in one male God, and the Judaeo-Christian belief in that God's redeemer named Jesus Christ, that are the foundation of today's western civilization. This belief assumes that monotheism is "better," "more civilized," "the only truth." Whereas systems that honor a God and Goddess, or many gods and goddesses, are viewed as primitive, barbaric and untrue. Stories of native prophets are often called "redemptive allegories" by anthropologists.
Peter Powell, a noted anthropologist who was also an Episcopal missionary, made his reputation looking for Jesus and prophets and "redemptive allegories" among the Northern Cheyennes. In the 1980s I studied Powell's works Sweet Medicine and People of the Sacred Mountain. In his view, much in the old Cheyenne way was a preparation for Christianity. A case in point was his interpretation of the Cheyenne "culture figure" Sweet Medicine as a Jesus- like prophet. Powell meant well, and was trying to give the Cheyennes some political protection during that painful period (from the 1880s till the 1970s) when the federal government still criminalized native American beliefs and ceremonies. He wanted to destroy the historical stereotype that Indians were painted devil-worshippers -- he desired to create a dignified and positive image of the Cheyennes as a deeply spiritual people. I can't fault him there. Unfortunately much of the real meaning of this old Cheyenne stuff actually stands in direct contradition to Christian doctrine.
Powell also failed to convey the true degree of bitter philosophical and political disagreement among the Northern Cheyennes at that time. He talked mainly to one faction...the one closest to his own viewpoint, naturally. Part of the disagreement was over the role of women in the tribe -- could they be Keepers of sacred things, or not. Predictably, as a typical patriarchal- minded Christian, Powell didn't talk to many learned women who were still living among the Cheyennes. With the exception of one -- Josie Head Swift Limpy (who was distantly related to my cousins) -- he confined his interviews to men. So Powell missed the boat on things that women could have told him.
My Cheyenne cousins, who were educated in the old traditions, were both amused and irritated at Powell's interpretations. "Typical white man stuff", they said.
They explained that Sweet Medicine was not a Messiah type figure, nor even a real historical person. "Sweet Medicine" was a tradition of "renewal of law" that filtered north from Mexico about a thousand years ago. It carried a body of pacifist teachings against war and violence that stands in sharp contrast to, say, the record of Christian conquest, war and violence down through European history. The Sweet Medicine tradition also opposed human sacrifice and slavery as practiced in Mexico and in some North American tribes. The Cheyennes were one people who took the Sweet Medicine movement to heart. The figure of Sweet Medicine in the Cheyenne stories is only a personification, in the same way that we personify the U.S. as "Uncle Sam."
When Sweet Medicine people first encountered Christianity, they found the story of Christ's torture and death on the cross, and God's willingness to sacrifice his son, to be revolting and incomprehensible. The influence of this pacifist tradition among the Northern Cheyennes was what steeled them to resist European conquest and Christian missionizing for such a long time. To this day, in spite of long-time mission presence on the Northern Cheyenne reservation in Montana, a significant percentage of the tribe still follow the Old Ways.
I was intrigued at how Powell dismissed women. He penned a single line that went something like, "There were traditions of great women chiefs, and women of great spiritual power." Then, having whetted the reader's curiosity, he proceeded to say nothing more about these great women! Powell mentions only in passing that "sweet medicine" is a Cheyenne name for a medicinal root that makes women's milk flow better. Later, during my OITS studies, I was able to access yet-unrecorded oral traditions about some of these great historical women -- Temple Doors, Black Swan, Earth Thunder (whom my book was about) and others.
The very name of Sweet Medicine tells us, through symbol, that women had a central role in that peace movement. Enlightened women have always opposed violence and war and human sacrifice and wastage of human life, since they are the ones who nurture life most closely. So an anthropologist who believes in a male God and a male Saviour and a male priesthood, has a hard time making sense of a culture where women were priestesses, chiefs, fighters, great legal minds, prophets, magicians and healers!
Generally, U.S. anthropology during that period -- from the science's infancy in the late 1800s till after World War II -- was oblivious to information about women's power in the native traditions. George Bird Grinnell was one of the few who talked to Indian Medicine women. This was because white anthropology reflected the then-prevailing Christian view that women ought not to hold any authority within U.S. society. White women couldn't be ministers, medical doctors, judges, lawyers, soldiers, politicians. So the fact that much anthropology skips over native women reflects the biases of anthropologists, not the reality of the native world being studied!
After Catholicism reached many of the North American tribes, there was a rash of Indian people having visions of the Virgin Mary. In western Montana, some Indian children saw Mary at the St. Ignatius Mission, shortly after the Jesuits started teaching there in the 1840s. Good Montana Catholics still make pilgrimages to that spot! My Cheyenne cousins gleefully pointed out that it was natural for native people -- who had so intensely loved Mother Goddess Life, known by loving names like Wakan, Wakanada, Wyomee, Wyola, Essewan, Essewan-Kwan -- to see Mary. After all, the European love of Mary has its roots in pagan Goddess traditions. Indeed, the Protestant Reformation tried to rid Europe of "mariolatry" ...on grounds that loving Mary was pagan.
"Native people have been seeing Mary in their personal vision quests for endless centuries," my cousins told me. "After the whites conquered us, these visions were a good way for some of the tribal people to fool the missionaries. This way, they could keep the old ways alive under cover of the white man's religion."
Most likely, all this "redemptive allegory" was injected into native traditions after first contact with whites. This process started five centuries ago. By the 1500s, the Spanish took over South and Central America and the American Southwest, while northern Europeans began invading the rest of North America in the 1600s. So when you read old native traditions that were recorded a mere 100 or 150 years ago, and you see "Christian-like material" there, you can't assume that this material represents the primordial "pre-contact" tradition in all its purity! Most likely that the "Christ-like" material was included in post-contact times.
The Northern Cheyennes, some of whom traded as far south as Mexico, were influenced by Spanish culture as early as the late 1700s. Trading Cheyennes were bringing back strange prizes -- horses, woolen blankets, heavy silver crosses -- to their families and clans on the northern plains. Some brought ideas from Spanish missionaries they met. In the earliest 19th-century photographs of Cheyennes, you can see these trade crosses being worn by some noted chiefs. But those crosses have no ancient history in the Cheyenne arts! They don't appear till after contact with missionaries. In his important book Seven Arrows, the Cheyenne writer/thinker Hyemeyohsts Storm touches on these intense conflicts in the 1800s, between Indians who started accepting Christian ideas, and Indians who thought the idea of burning in hell forever was horrifying and ridiculous.
Today it has been impossible to maintain these old native traditions in all their purity. By the 1930s, when the U.S. government finally began to ease up on missionizing, all but a few North American tribal people who knew anything about ceremony, history, herbal medicine, etc. had been either killed or silenced. In a single generation, the loss of vital cultural information can be devastating. Today, with their oral traditions largely devastated, and most native Americans being alumni of the government boarding-school system, many of them have to go to the writings of white anthropologists, in order to eke out what tribal elders might know. Consequently the way native people now retell their own historical and spiritual tales, is often highly colored by recent non-pagan influence.
As my cousins said, "We read the same National Geographics articles about Indians and watch the same "Discovery" specials as everybody else."
Another problem is the assumptions by anthropologists, about what some key native words and key symbols mean. Sometimes there were deliberate mistranslations. An example is the word "Manitou", which is familiar to many Americans from casual reading on native American spirituality. It is commonly translated into English as "God." Imagine my surprise that the word actually means "Goddess." "Ma" is an almost universal syllable meaning "mother" -- it even means "mother" in ancient Egyptian. If an anthropologist knows a native language well enough to hear the informant say "Goddess," and then deliberately writes down "God," we have to ask how scientific and ethical he (or she) was being. If he (or she) didn't know the language and relied on a translator, we have to ask what ax the translator was grinding.
Likewise, the phrase "Great Spirit" is commonly translated as God or Holy Spirit, though its real meaning does not show any tie to Christian theology at all. A more accurate translation might be "the great collective spirit and consciousness of all things existing in the Universe" -- meaning that all things, starting with the tiniest molecule of carbon floating in space, are alive and able to enjoy some level of will and consciousness. Whereas the European Christian tradition distinguishes between "animate" and "inanimate" things. So it's easy for a Christianized American to read these mistranslations and happily believe that peoples in other cultures are leaning towards his own understanding of "God" ..when in reality what he is reading is only the translator's bias.
In the late 19th century, the Sweet Medicine Way collapsed under mounting pressures from white armies and white settlers, who wanted all Indians dead so they could occupy the land. Ultimately many Indians went beserk with grief and loss and bloodshed. They abandoned the old peaceful way, and adopted the "new way", meaning they waged the same kind of total war as the whites. This resulted in wrangling among the Cheyennes and Sioux and other allied tribes, between the old pacifist tradition -- as represented by peace chiefs like Morning Star and Red Cloud -- and war chiefs like Crazy Horse who were ready to kill or be killed in self defense.
The name Crazy Horse designates him as a leader of this nonpacifist "new way," because the horse was the symbol of new ways coming from the white man. The word "crazy" doesn't mean mentally ill as Europeans understand it -- it means something like contrary or contradictory or going against the grain. So today, many white Americans thrill to the story of Crazy Horse's last-ditch battles against the U.S. army, but they don't understand his Medicine name or the real significance of his move to leadership.
This need to understand symbols is very fundamental to seeing what native spiritual or sexual tradition really means -- including the berdache. If you can unlock the symbols, you can crack the walnut of meaning.
Book of the Hopi, a favorite sourcebook of mine, tells of one such misunderstood symbol. Frank Waters was a distant cousin on the tribal side, related to my Cheyenne cousins, and I spent time with him and his wife at Taos in the early 1980s. Decades before, the Hopi elders had asked Frank to write the book because they were fed up with white misinterpretations about Hopi tradition. In the book Frank relates a key Hopi story of how the tribe "lived with the Ants" for a while. Most white anthropologists dismiss this story as a "childish fantasy". How could a tribe of humans possibly go live in an ant hill?
But I finally understood how an animal symbol, in a historical tale, has a clear meaning and a biological origin, as created by people who observed life closely. What do ants do? They live in highly organized societies, with armies and slaves and intensive food culture. And they build complex architecture shaped like.... pyramids. Oh...the light dawned for me! The Hopi story was talking about the pyramid cultures of Central America, who were fiercely militaristic and practiced slavery and had sophisticated agriculture. According to the story, the tribe lived in Mexico for a while, before moving north to their present territory.
All the things I've mentioned have some bearing on what a berdache is, or isn't. Now that the reader's mind is bent this way and that (the way my teachers bent mine!), let's go back to the berdache.
What did the name "Two Spirit" mean in this vanished native world?
Many spiritual systems of the Americas taught that all being, including Deity, is twinned in nature -- both male and female. The symbol of the two Sacred Twins is found throughout the native American world. Creeping patriarchy, as learned from the whites, made both the twins male in some revised traditions, but the symbol in its purest and most ancient form is female and male.
My native teachers pointed out that this philosophy of dualism used to be found everywhere in the world. For male and female to exist in the Deity's creation, these two powers have to exist in the Deity itself, creation's source. Even the very word "Deity" in English comes from a root word related to duo, that means "two." The teachers spoke of Goddess and God, Wakan and Sskwan, and compared it to similar twinnings of Goddesses and Gods in the pagan Mediterranean world -- Juno and Jupiter, Cupid and Psyche, etc. So the concept of twinned nature is not exactly alien to the person with western European roots. Christianity, however, took the "two" out of Deity and taught that it was only "one," meaning male. "Monotheism" doesn't really refer to one God vs. many Gods -- it really means "God minus His mate and female partner, the Goddess."
In this view, all human beings are dual in nature as well -- male and female. Humans are seen as minor relatives of the Goddesses and Gods, while animals and plants do not live on this plane of duality. When a human person is born, only one or the other twin usually comes into substance, into life on Earth -- the other half remains in the spirit world as a "higher self." A woman on Earth has a male higher self, while a man on Earth has his female higher self. The higher self is still part of the "total beingness" that each of us have. It can influence us and communicate with us. It can also be hurt, and its powers even diminished, by hatred and nonacceptance by the twin in substance. Men who hate women, or women who hate men, and war on them, end up warring on their own higher selves. The higher self helps preserve and protect the library of spirit knowledge and learning that each individual accumulated through many lives.
Some native American people had a concept like what Eastern philosophies call "karma," meaning the long-term consequences of our actions through many lifetimes, through our struggle to learn and grow and discover what it means to be human. Each time we die, our twin selves are reunited back in the spirit world. The etymology of the word "die" has its root in the word for "two" also. When we die, we become "two" again -- only to separate again upon rebirth in another life. That is the real meaning of the word "death," which even today -- despite Christianity's effort to purge ancient meanings out of the dictionary -- shows clearly that Western language had an ancient understanding of duality in all things.
However, all laws of nature allow for variance and change. Now and then, a person's karma dictates that both male and female are coming into substance together. These are the Two Spirit people. Sometimes their dual nature is actually visible in their genitalia, which may include both male and female features. In other cases, the influence of the spirit-world twin is simply felt as an overriding influence coming from the invisible. This explains the urgency with which some transgendered people wear clothing of the opposite gender, or seek sex-change surgery. They are not imagining things when they feel that they are "women in a men's body," or "men in a woman's body."
In Deity, two are mysteriously also one. Thus the forked tree -- key symbol of the Sun Dance -- expresses that way in which all beingness is one. A woman may have her hidden male side, and a man may have his female side, and a Two Spirit person may express both genders openly, but each of them are a single Person.
In pre-contact times, native American people had a great reverence for these Two-Spirit people. Quite naturally they viewed Two-Spirits as extraordinary sources of information about human nature. Two-Spirits were healers, artists, prophets -- whatever their personal vision impelled them to be. The native world had great respect for personal vision. If you were born a male, but came back from your first vision quest at 13 years and said your vision told you to live as a woman, your choice was honored. You even got a new name celebrating your choice! Likewise the woman who said she wanted to live as a man, love as a man, even fight as a man, was able to do that freely.
Few cultures in the native world had a central authority, as in Christianity, that purported to know what was "right" and commanded each person to follow its dictates. There was no Bible-type dictate against cross-dressing. In the old Cheyenne "New Life Lodge" (Sun Dance), the men danced "in their woman," meaning that they wore skirts, while women celebrants often wore men's items of clothing. At the center of the people's dancing circle was the two-forked Sun Dance Tree, symbol of life. The Sun Dance was one of the Cheyennes' biggest ceremonies, celebrating their awareness that New Life was not possible without the magic energies that flow from twin-ness. They prayed that these twinned powers would flow through the tribe all year.
Old photographs show how this ceremony was still done in early reservation days, before the federal government banned it.
Some Two-Spirit people were prophets. Others took the role of sacred clown, or Heyoehkah, so-called by some peoples of the northern plains. The clown was a "contrary" whose role was to keep a camp's social dynamics balanced. If the people were laughing too much over something, the Heyoehkah's job was to cry. If the people were crying too much, the Heyoehkah laughed. Heyoehkahs were indispensable at major ceremonies, because feeling and experience could get so intense that somebody needed to move in and "lighten things up."
Some Heyoehkahs were such artists at social commentary that they played an important role at law councils. They were the ones who formally raised issues, or introduced important questions of law into the debating circle -- much as legislators introduce bills today. Every four years, until late in the 1800s, the entire Cheyenne nation came together for a great council where they reexamined their body of law. The Contraries helped this process along with great artistry and humor, acting out live scenarios that made people laugh about issues that had burdened them or terrified them. Or they made people cry about questions that needed to taken with more deadly seriousness. In this way the Contraries helped the whole tribe understand why an old law was bad, or why a new law was needed.
This acting-out was called "mirroring," and it was important as a kind of tribal "media." The mirroring included a cutting-edge Indian humor and social comment that survived in the great part-Cherokee humorist Will Rogers, who brought it to the white man's Broadway stage.
Often the old-time Contraries lived as the opposite sex, or simply wore clothing of the opposite sex. Some made a show of doing everything backwards -- walking backwards, riding horses seated backwards, to be a living symbol that reminded people of the need for balance. Some Contraries were healers. Some Two Spirits, known as winktes among the Lakotah people, functioned as go- betweens when marriages were to be made. Here again, we can see some of these things in the old photographs.
Some Heyoehkahs were what we might call "transgendered people" today. Others were what we might call "gay," "lesbian" or "bisexual" -- though we can't equate our 1990s political and social concepts of sexual orientation to those of the 1890s, from other cultures and a more bygone day. Yet other native people simply crossed over, and lived as the opposite gender, but weren't true Two Spirit people. Such a one may have been the Blackfoot woman who is the subject of Benjamin Capps' Woman Chief, a historical book that fascinated me as a child. She lived and fought as a man in the late 1800s, and took a woman as her wife. As the turn of the century approached, with native peoples absorbing the white man's religious bans on sexual fluidity, she was eventually murdered -- possibly by whites, possibly by newly biased people of her own race.
Not surprisingly, European and American missionaries were shocked out of their minds by the Two-Spirit people. Priests and preachers did everything they could to wipe out all shadings of native sexual diversity. Today's fierce U.S. biases against transgendered people have their roots in Old Testament teachings, but they were honed even sharper by these missionary purges of the tribes.
Yet the tradition has survived in some U.S. tribes. When I was with my native teachers, I heard many stories of several great Heyoehkahs, both women and men, who were still active on the northern plains in the 1930-1980 period. I had an opportunity to know two of them -- a young bisexual woman and man who worked as a team in the mid-1980s. They were incredibly funny at ceremonies, with a cutting-edge humor that was as contemporary as space travel. They loved to show their "contrariness" to eagle feathers and other traditional trappings by pushing a noisy supermarket cart around the camp with their props in it, and turkey feathers tied to it.
Ironically, the Contrary's unique brand of native humor survives in that unique American figure, the stand-up comic. All great stand-ups, including our own Ellen, trace their power to comment on American social foibles, and their show-biz ancestry, back to Will Rogers. From there we must trace their spirit bloodline to the reservation and the last of the great tribal Contraries and Two Spirits. Our greatest comics still know how to "mirror" the realities of American life, and the needs for change. Ellen, our most celebrated Contrary, has her own unique offhand style of "mirroring" sexual diversity to a society that is still stuck in monotheism.
The Contrary even finds a distant echo in a more improbable mainstream American arena -- that of the rodeo. Native American peoples in the U.S. and Canada have participated massively in rodeo since its birth in the early 1900s. Many rodeo clowns have been Indians or mixed-bloods. Traditionally, even today, rodeo clowns are men who wear some items of women's clothing, even women's makeup. Though today's West operates off the most relentless kind of Christian European machismo, nobody dares to impugn the rodeo clown. His job is to save lives and -- incidentally -- he keeps people laughing when things get too intense.
I thought of this irony recently, at the gay rodeo in San Diego, as I watched the rodeo clowns lure a Brahma bull away from a fallen rider. At a gay rodeo, the clown's dress and makeup is not so radical as it might be at the Mesquite Rodeo in Texas. But I was thinking how the concept of a sacred gay two- spirited clown has finally come full circle.
These are only a few of my thoughts on that Person known to anthropologists as the berdache. Human spirituality and human civilization reveals an unending quest to know the nature of Deity, and the nature of human destiny -- to know what is true. Today the Two Spirit person is here to tell us that U.S. laws and social customs outlawing sexual diversity are bad laws, and ought to be changed. The Two Spirit ought to be not merely accepted, but celebrated as in those days of old,. That experience of twoness as "one" is a key stage of our journey to learn what it means to be human.
Maybe the Two Spirit Person is closer to truly human than the rest of us.
As a Artist's model,I have always wished to look "male",,yet ..I always shaved my genital area smooth(which was a bit brave,even in 1996,at first I would hear some whispering such things as:"he is shaved",..I heard females whispering,some outloud,,"his penis is small"..none of which bothered me,,I mainly wanted to look as clean and in-threating as possible,,so as they could have best "Life Drawing experience possible
I do know after being with some so called,"Gay" men,,They are not my type..as well as so called,"bi-sexual" men,..I am attracted to my own type(fem-male,she-male,berdache).. whom accept me as fem/male,she/male,two-spirit,or berdache...one reason I am single
the above video is thought provoking on topic of gender,to say the least
The above video@vimeo takes a look at the roles of a "Two-Spirit" or "Berdache"...interesting part,,is about sex role ,how it is explained.
How a straight male can have sex with a "berdache",and it is not looked upon as "having sex with a male"...I personally find this similar to how straight men look at it when having sex with me as I have always called myself not gay nor bi, yet "Fem-male or " she-male type",..they felt their own gender identity was not threatened,..due to the fact..I was neither male or female..just both like...this was very common for a straight guy to tell me,especially after he had penetrated me anally.
I do believe there is or was...a society "so called gays,that where very promiscuous,.I got a taste of this early on in 1990's,not that I'm great looking etc,,just thinking out loud,I guess,..yet I am pretty sure I could of got "Topped" nearly every night if I wished just by getting on "Gay.com"..I was lucky at least after first year of being very promiscuous,yet selective ,yet when started seeing only black top men (much, more difficult to meet due to simply population,Though currently after 13 years of being celibate,it does seem the culture has changed as far as meet-ups,,yet in-sure
Lhamana is the traditional Zuni gender role, now described variously as mixed-gender or Two-Spirit, for male assigned at birth people who lived in part as women, wearing a mixture of women's and men's clothing and doing a great deal of women's work as well as serving as mediators. The most famous lhamana was We'wha.
Gilley (2006, p. 8), as is common after Roscoe (1991, p. 22–28), describes lhamana as a third gender, "occupied by a male-bodied person" who "dressed as women and performed women's crafts [in Zuni culture[note 1]] such as weaving and potting, but also had the physical strength to fulfill certain male-orientated pursuits such as hunting big game and cutting firewood."-wikipedia
In a study of people in the United States who thought themselves to be members of a third gender, Ingrid M. Sell found that they typically felt different from the age of 5. Because of both peer and parental pressure, those growing up with the most ambiguous appearances had the most troubled childhoods and difficulties later in life. Sell also discovered similarities between the third genders of the East and those of the West. Nearly half of those interviewed were healers or in the medical profession. A majority of them, again like their Eastern counterparts, were artistic enough to make a living from their abilities. The capacity to mediate between men and women was a common skill, and third genders were oftentimes thought to possess an unusually wide perspective and the ability to understand both sides. A notable result of Sell's study is that 93% of the third genders interviewed appeared, again like their Eastern counterparts, to possess “paranormal”-type abilities.
You see it doesn't really matter if I am what I portray above on this page,,one must remember my role as a model,actor ,and human being,,whether what is here about me being fem-male etc,if true,,is my truth,,no one else's...if one steps back looks at reality..being judgemental..can be a fatal spell not just for ourselves, but a entire world!
11. D-Values are means-values, i.e., usefulness, desirability-undesirability, suitability for a purpose. Evaluations, comparisons, condemnations, approvals, or disapprovals, judgments upon.
"The true value of a human being is determined by the measure and the sense in which they have obtained liberation from the self. We shall require a substantially new manner of thinking if humanity is to survive. "(Albert Einstein, 1954)
And this means Each and every individual whom has the ability to think!....there is no-one out there who is in charge..only the collective thinking individuals..that is a Society
I'm a Idealist,one reason I am celibate and will remain,,just too dam picky!
"I personally never wished to change my body,yet I can very much understand those whom do" -me
In the seventeenth and eighteenth centuries, French explorers, traders, and missionaries in the Mississippi Valley occasionally encountered Native Americans who could be classified neither as men nor women. They called such individuals berdaches, a French term for younger partners in male homosexual relationships. In fact, Plains Indian berdaches are best described as occupying an alternative or third gender role, in which traits of men and women are combined with those unique to berdache status. Male berdaches did women's work, cross-dressed or combined male and female clothing, and formed relationships with non-berdache men.(aspect I personally can relate to,as I am attracted to black straight men)
Plains Indian women often engaged in hunting and warfare, but a female role equivalent to that of male berdaches, although common west of the Rockies, has been documented in the Plains only among the Cheyennes (the hetaneman). Even so, some Plains Indian women became notable warriors and leaders and behaved much like berdaches. In the early nineteenth century, Running Eagle of the Piegans wore male clothing on war parties, while Woman Chief of the Crows had four wives.
Male berdaches were known among the Arapahos (hoxuxunó), Arikaras, Assiniboines (winktan'), Blackfoot (ake:śkassi), Cheyennes (he'eman), Comanches, Plains Crees (ayekkwe), Crows (boté), Gros Ventres, Hidatsas (miáti), Kansas (minquge), Kiowas, Mandans (mihdeke), Plains Ojibwas (agokwa), Omahas (minquga), Osages (mixu'ga), Otoes (mixo'ge), Pawnees, Poncas (minquga), Potawatomis (m'nuktokwae), Quapaws, Winnebagos (shiéngge), and the various Siouan-speaking tribes (winkte, Lakota; winkta, Dakota). The two most common reasons cited for individuals becoming berdaches were childhood preference for work of the other sex and/or certain dreams or visions. The Lakotas credited dreams of Double Woman with influencing men to become winkte; others credited the Moon. Such dreams also conveyed valued skills–in particular, proficiency in women's arts, such as quilling, tanning, and beading. Among the Dakotas the saying "fine possessions like a berdache's" was the highest compliment one could pay a household.
Berdaches often had distinct religious roles. A Crow boté selected the central pole used in constructing Sun Dance lodges. Cheyenne he'eman directed the tribe's most important ceremony, the scalp dance. In Hidatsa villages, miáti were an "organized group" of as many as fifteen to twenty-five, treated as a "special class of religious leaders." In several tribes, berdaches were shamans and healers. Other skills attributed to berdaches included the ability to foretell the future and convey luck by bestowing obscene nicknames (Lakota), make love magic (Pawnee), and arrange marriages (Cheyenne). By reputation, many Plains berdaches were sexually active. George Catlin illustrated a Sauk and Fox dance in which a berdache is the central figure surrounded by "her" male lovers. Dakota warriors sometimes visited berdaches before joining war parties in the belief that such encounters augmented their masculine ferocity. Prominent warriors and chiefs, including the Omaha American Horse and the Lakota Crazy Horse, had berdaches among their wives.
Some observers have explained berdache roles as niches for males unable to fulfill rigorous standards of Plains masculinity. But as Dakotas told anthropologist Ruth Landes, a distinction was made between men afraid to join war parties and berdaches, who "had a dream." In fact, Plains berdaches were active in all aspects of warfare, from providing assistance on war parties to leading war ceremonies and entering battles (and some Dakota berdaches hunted, even as they maintained tipis that women envied). When the Hidatsa chief Four Bears encountered a Lakota winkte, and his arrow failed to penetrate his robe, the winkte exclaimed, "You can't kill me for I am holy. I will strike coups on you with my digging stick." In 1866 a winkte predicted the success of Lakota and Cheyenne forces against the Americans at Fort Phil Kearny. In 1876 the Crow boté Finds Them and Kills Them killed a Lakota warrior in the Battle of the Rosebud.
In the reservation period, American missionaries denounced berdaches, government agents forced them to do men's work, and boarding-school teachers punished children for inappropriate gender behavior. As European American attitudes toward homosexuality were adopted in Indian communities, families often intervened to prevent their own members from becoming (or behaving like) berdaches. Nonetheless, traditional berdaches like Finds Them and Kills Them successfully resisted efforts to change their lifestyles. In the 1980s anthropologist Walter Williams found individuals on Plains reservations still performing traditional functions of the berdache role.
In the 1990s the term "two-spirit" was introduced by Native Americans as an alternative to berdache, and traditional third gender roles became the subject of renewed interest among Natives and non-Natives alike. As Michael Red Earth, a gay-identified Dakota, writes, "Once I realized that this respect and acceptance was a legacy of our traditional Native past, I was empowered to present my whole self to the world and reassume the responsibilities of being a two-spirited person."
Will Roscoe California Institute of Integral Studies
Jacobs, Sue-Ellen, Wesley Thomas, and Sabine Lang, eds. Two-Spirit People: Native American Gender Identity, Sexuality, and Spirituality. Urbana: University of Illinois Press, 1997.
Roscoe, Will. Changing Ones: Third and Fourth Genders in Native North America. New York: St. Martin's Press, 1998.
Williams, Walter L. The Spirit and the Flesh: Sexual Diversity in American Indian Culture. Boston: Beacon Press, 1986.
"My brain is wired to question all societal norms and it is fucking exhausting-"unknown I like this statement!, I found on a website
Anima is, in short, the woman in men. There are certain secondary female sexual features in male. On the psychological plane we talk about the soul, or sensuality as opposed to rationality and reason (animus). But anima is much more than the sexual and psychological aspects. It is relational. That is, the anima archetype rules over the relationship between men and women. It is a kind of innate guide that leads one through the ambiguous path of meeting the woman and interact with her.
The most known anima image is the mother archetype. It rules over the mother-son relationship. Therefore it is projected onto the mother image. We know of such female figures from the cultural and religious themes. Virgin Mary or Mother Earth and other such mythical figures may lead us to the mother archetype.
Just like any archetype, the mother archetype has a positive as well as negative side. Her positive side is the birthing, nurturing and care giving, the comfort she brings to all souls as the Holly Virgin. She is ready to sacrifice her life for the sake of her child. Or she is the savior of the decayed men - The Sophia or the Wisdom of God from the Gnostic mythology.
The other side, the negative one, is the devouring mother, depicted in such images as animals of feminine nature such as Gorgon. A few words about the Gorgon:
In Greek mythology, a Gorgon [...] is a female creature. The name derives from the ancient Greek word gorgÃ³s, which means "dreadful". While descriptions of Gorgons vary across Greek literature and occur in the earliest examples of Greek literature, the term commonly refers to any of three sisters who had hair made of living, venomous snakes, as well as a horrifying visage that turned those who beheld her to stone. Traditionally, while two of the Gorgons were immortal, Stheno and Euryale, their sister Medusa was not, and she was slain by the demigod and hero Perseus. (From Wikipedia)
Gorgons lead also to the seductive aspect of mother-son relationship. This is a very dangerous situation as the son will never be able to free himself from his mother eros thus being doomed to the psychological death or the loss of his capability to evolve, from child to mature person.
Carl Jung used to illustrate the destructive mother figure reminding us of She (That Must Be Obeyed), the heroine of the Rider Haggard's well-known novel.
Let me conclude with the phallic mother, a figure closer to the girl psychological history. She is the one who gave her daughter the envied penis. As such she appears in the daughters' dreams and fantasies.
In relationship with the boy this figure represents a mixture of father and mother archetypes. Its constellation may be linked with the missing of the natural father in the son's life and the compensation it should bring.
The human soul has need of truth and of freedom of expression.
The need for truth requires that intellectual culture should be universally accessible, and that it should be able to be acquired in an environment neither physically remote nor psychologically alien. It requires that in the domain of thought there should never be any physical or moral pressure exerted for any purpose other than an exclusive concern for truth; which implies an absolute ban on all propaganda without exception. It calls for protection against error and lies; which means that every avoidable material falsehood publicly asserted becomes a punishable offence. It calls for public health measures against poisons in the domain of thought.
But, in order to be exercised, the intelligence requires to be free to express itself without control by any authority. There must therefore be a domain of pure intellectual research, separate but accessible to all, where no authority intervenes-Simone Weil.
“You cannot truly listen to anyone and do anything else at the same time.”
― M. Scott Peck
Fa'afafine are people who identify themselves as a third-gender in Samoa, American Samoa and the Samoan diaspora. A recognized gender identity/gender role since at least the early 20th century in Samoan society, and some theorize an integral part of traditional Samoan culture, fa'afafine are assigned male at birth, and explicitly embody both masculine and feminine gender traits, fashioned in a way unique to this part of the world. Their behavior typically ranges from extravagantly feminine to conventionally masculine.
Traditionally, if a family had more boys than girls or not enough girls to help with women's duties about the house, male children would be chosen to be raised as fa'afafine.
It has been estimated that 1-5% of Samoans identify as fa'afafine.
Gender schema theory
Cass Model of Gay and Lesbian Identity Formation
Jen Anderson and Mario Brown
Gay, Lesbian, Bisexual, and Transgender Identity Development-an Abstract
In order to try to understand gay, lesbian, bisexual and/or transgender (GLBT) identity development, one must be familiar with GLBT terms and the various GLBT developmental theories. This abstract will not only inform one of those terms and theories, but it will also look at assessment methods, issues, and trends surrounding gay, lesbian, bisexual, and transgender identity development.
According to Flexner, editor of The Random House Dictionary of the English Language (1987), the word gat means “homosexual; indicating or pertaining to homosexual interests or issues; and a homosexual person, especially a male” (p.792). To be a lesbian means to be “a female homosexual” (Flexner, 1987, p.1103), and to be bisexual indicates “a person sexually responsive to both sexes” (Flexner, 1987, p.213). So, in layman’s terms, gay and lesbian individuals are attracted to individuals of the same sex and bisexual individuals are attracted to individuals of both sexes. To be transgender means to be “appearing or attempting to be a member of the opposite sex” (Flexner, 1987, p.2010).
In 1979, Vivienne Cass, a clinical psychologist, modeled a six-stage development process of homosexual identity based on her clinical work with gays and lesbians in Australia. According to Evans et al. (1998), “Cass’s model is based on the assumption that the acquisition of a homosexual identity is a development process resulting from the interaction between the individual and his or her environment: (p.92). Cass identifies six stages of perception and behavior which start out with little awareness and/or acceptance of a homosexual identity and the progress to a final stage in which one’s homosexual identity is integrated into the entire individual.
The D’Augelli Model of Lesbian, Gay, and Bisexual Development is a linear stage development representation that has three sets of interrelated variables in the formation of sexual identity. Using these variables and assuming that the development of sexual orientation is a lifelong developmental process, D’Augelli identifies six interactive processes involved in lesbian, gay, and bisexual identity development. These processes include: exiting heterosexual identity, becoming a GLBT offspring, developing a GLBT intimacy status, and entering a GLBT community (Evans, Forney, & Guido-DiBrito, 1998).
When various theories are presented, assessment becomes important because is can discover problems, truths, and issues. Although methods of assessing GLBT identity development are few, two are worthy of discussion. One instrument, created by Cass, is the stage allocation measure. This assessment tool helps categorize subjects into different stages of the development process. In addition to this, Cass also created The Homosexual Identity Questionnaire. This questionnaire demonstrates 16 aspects hypothesized to be relevant to homosexual identity. Data from seventy="four" percent of the two hundred and twenty seven people who agreed to participate in Cass’s research was used in developing this model (Cass, 1979).
Only after researching the various GLBT identity developmental theories and their assessment methods may one notice that there are many issues and problems surrounding the GLBT identity development theories. After researching GLBT theories, it becomes painfully obvious that there are too few current theories and that the main theories used today are flawed. According to Evans et al. (1998),
First, many [theories] reflect the social and political forces of the 1970s when they were developed and may not reflect the social realities of the current era. Second, little research exists actually testing the models. Third, most of the early work on homosexuality identity development centered on gay men. And finally, these models were based almost exclusively on white Eurocentric populations. (p.91-92)
Cass Model of Gay and Lesbian Identity Formation
|Coming out is a life-long process of exploring one's sexual orientation and Gay/Lesbian identity and sharing it with family, friends, co-workers and the world. Coming out is one of the most significant developmental processes in the lives of Gay and Lesbian people. Coming out is short for the phrase "coming out of the closet." Coming out means recognizing, accepting, expressing and sharing ones' sexual orientation with oneself and others. |
|Identity Confusion: Personalization of information regarding sexuality. |
-Recognizes thought/behaviors as homosexual, usually finds this unacceptable
-Redefines meanings of behaviors
-Seeks information on homosexuality
|Identity Comparison: Accepts possibility s/he might be homosexual. |
-Feels positive about being different, exhibits this in ways beyond orientation
-Accepts behavior as homosexual, rejects homosexual identity
-Accepts identity but inhibits behavior (ex: heterosexual marriage/anonymous sex)
|Identity Tolerance: Accepts probability of being homosexual, recognizes sexual/social emotional needs of being homosexual |
-Seeks out meeting other Gay/Lesbian people through groups, bars, etc.
-Personal experience builds sense of community; positively and negatively
Identity Acceptance: Accepts(vs. tolerates) homosexual self-image and has increased contact with Gay/Lesbian subculture and less with heterosexuals.
|Identity Pride: Immersed in Gay/Lesbian subcultures, less interaction with heterosexuals. Views world divided as "gay" or "not gay". |
-Confrontation with heterosexual establishment
-Disclosure to family, co-workers
|Identity Synthesis: Gay/Lesbian identity integrated with other aspects. |
-Recognizes supportive heterosexual others
-Sexual indentity still important but not primary factor in relationships with others
Vivienne C. Cass
Ideal Stage Descriptions form the Stage Allocation Measure
Pre Stage 1: You believe that you are a heterosexual and never question this. You rarely, if ever, wonder “Am I a homosexual?” you do not believe that homosexuality has anything to do with you personally
Stage 1: You are not sure who you are. You are confused about what sort of person you are and where your life is going. You ask yourself the questions “Who am I?”, “Am I a homosexual?”, “Am I really a heterosexual?” You sometimes feel, think, or act in a homosexual way, but would rarely, if ever, tell anyone about this. You’re fairly sure that homosexuality has something to do with you personally.
Stage 2: You feel that you are probably homosexual, although you’re not definitely sure. You realize that this makes you different from other people and you feel distant or cut off from them. You may like being different or you may dislike it and feel very alone. You feel you would like to talk to someone about “feeling different”. You are beginning to think that it might help to meet other homosexuals but you’re not sure whether you really want to or not. You don’t want to tell anyone about the fact that you might be a homosexual, and prefer to put on a front of being completely heterosexual.
Stage 3: You feel sure you’re a homosexual and you put up with, or tolerate this. You see yourself as a homosexual for now but are not sure about how you will be in the future. You are not happy about other people knowing about your homosexuality and usually take care to put across a heterosexual image. You worry about other people’s reactions to you. You sometimes mix socially with homosexuals, or would like to do this. You feel a need to meet others like yourself.
Stage 4: You are quite sure you are a homosexual and you accept this fairly happily. You are prepared to tell a few people about being homosexual (such as friends, family members, etc.) but you carefully select whom you will tell. You feel that other people can be influential in making trouble for homosexuals and so you try to adopt an attitude of getting on with your life like anyone else, and fitting in where you life and work. You can’t see any point in confronting people with your homosexuality if it’s going to embarrass all concerned. A lot of the time you mix socially with homosexuals.
Stage 5: You feel proud to be a homosexual and enjoy living as one. You like reading books and magazines about homosexuals, particularly if they portray them in a good light. You are prepared to tell many people about being a homosexual and make no attempt to hide this fact. You prefer not to mix socially with heterosexuals because they usually hold anti-homosexual attitudes. You get angry at the way heterosexuals talk about and treat homosexuals and often openly stand up for homosexuals. You are happy to wear badges that bear slogans such as “How dare you presume I’m heterosexual?” you believe it is more important to listen to the opinions of homosexuals than heterosexuals.
Stage 6: You are prepared to tell anyone that you are a homosexual. You are happy about the way you are but feel that being a homosexual is not the most important part of you. You mix socially with fairly equal numbers of homosexuals and heterosexuals and with all of these you are open about your homosexuality. You still get angry at the way homosexuals are treated, but not as much as you once did. You believe there are many heterosexuals who happily accept homosexuals and whose opinions are worth listening to. There are some things about a heterosexual way of life that seem worthwhile.