I believe now as the "Two-Spirit way" ,we as between male and female ,we have or can have a different connection with Nature,better understand "That we are all - Of the Body of Nature- Nature's Body,Gods Body."
I personally didn't wake up one morning ,and decide to be a "Fem-male type person" and due believe that to a high degree I was Predisposed or born with much more "Feminine type traits",then most males.
♣ It has been a life long struggle to try to not to reveal my "Feminine traits",to try to be like a "real normal male". I can't begin to explain the mental anguish,depression,cognitive dissonance of fighting a internal battle.So why would any male choose to be like myself?- one that modern society,the majority consider strange and odd at best, threatening and freaky, and should simply go away and die or be Eliminated at worse. -Believe me,I have had people tell me to go kill myself-!
I love this picture → because I can see myself as what the French early explorers called a "Berdache" (a Native American transvestite), working with the women and children,,and when the men return from hunting, and one or more of the men have sexual need ,they can choose me to treat as a→ Female sexually,thus fulfilling a need of the "tribe" for all.
I have been roaming the Woods nude,all my life,since early youth. believe me even the wildlife doesn't fear me, as when clothed,they have evolved to know people as "Clothed" and to be feared!.
For example I am only wearing these leggings, because of the weeds,undergrowth of summer,I am not trying to be Provocative,Yet that's not to say,I can't wait til the young men of the Tribe return from the Hunt,so I can please them as a Fem-male !→ everything has it's time and place,a act is "Appropriate" when the time is right,yet not ,when it is not.
Winkte (also spelled wíŋtke) is the contraction of an old Lakota word, winyanktehca, meaning '[wants] to be like a woman'. Historically, the winkte have been considered a social category of male-bodied people who adopt the clothing, work, and mannerisms that Lakota culture usually considers feminine
Not a women, Like as for a femininity / sexual role
The Bonobo-long with the common chimpanzee, the bonobo is the closest extant relative to humans. Because the two species are not proficient swimmers, the formation of the Congo River 1.5–2 million years ago possibly led to the speciation of the bonobo. Bonobos live south of the river, and thereby were separated from the ancestors of the common chimpanzee, which live north of the river. There is no concrete data on population numbers, but the estimate is between 29,500 and 50,000 individuals. The species is listed as Endangered on the IUCN Red List and is threatened by habitat destruction and human population growth and movement, though commercial poaching is the most prominent threat. They typically live 40 years in captivity; their lifespan in the wild is unknown.
Observations in the wild indicate that the males among the related common chimpanzee communities are hostile to males from outside the community. Parties of males 'patrol' for the neighboring males that might be traveling alone, and attack those single males, often killing them. This does not appear to be the behavior of bonobo males or females, which seem to prefer sexual contact over violent confrontation with outsiders. In fact, the Japanese scientists[specify] who have spent the most time working with wild bonobos describe the species as extraordinarily peaceful, and de Waal has documented how bonobos may often resolve conflicts with sexual contact (hence the "make love, not war" characterization for the species). Between groups, social mingling may occur, in which members of different communities have sex and groom each other, behavior which is unheard of among common chimpanzees. Conflict is still possible between rival groups of bonobos, but no official scientific reports of it exist.
The ranges of bonobos and chimpanzees are separated by the Congo River, with bonobos living to the south of it, and chimpanzees to the north. It has been hypothesized that bonobos are able to live a more peaceful lifestyle in part because of an abundance of nutritious vegetation in their natural habitat, allowing them to travel and forage in large parties.
Recent studies show that there are significant brain differences between bonobos and chimps. The brain anatomy of bonobos has more developed and larger regions assumed to be vital for feeling empathy, sensing distress in others and feeling anxiety, which makes them less aggressive and more empathic than their close relatives. They also have a thick connection between the amygdala, an important area that can spark aggression, and the ventral anterior cingulate cortex, which helps control impulses. This thicker connection may make them better at regulating their emotional impulses and behavior.
Bonobo society is dominated by females, and severing the lifelong alliance between mothers and their male offspring may make them vulnerable to female aggression. De Waal has warned of the danger of romanticizing bonobos: "All animals are competitive by nature and cooperative only under specific circumstances" and that "when first writing about their behaviour, I spoke of 'sex for peace' precisely because bonobos had plenty of conflicts. There would obviously be no need for peacemaking if they lived in perfect harmony."
Surbeck and Hohmann showed in 2008 that bonobos sometimes do hunt monkey species. Five incidents were observed in a group of bonobos in Salonga National Park, which seemed to reflect deliberate cooperative hunting. On three occasions, the hunt was successful, and infant monkeys were captured and eaten.[ wikipedia
While much has been written about this dangerous turn of events, little has been written about its origins. Two trailblazing studies in the field – Boy Wives and Female Husbands edited by Stephen O Murray and Will Roscoe, and Heterosexual Africa? by Marc Epprecht – demolish the revisionist arguments about Africa's sexual history. From the 16th century onwards, homosexuality has been recorded in Africa by European missionaries, adventurers and officials who used it to reinforce ideas of African societies in need of Christian cleansing.
The Portuguese were among the first Europeans to explore the continent. They noted the range of gender relations in African societies and referred to the "unnatural damnation" of male-to-male sex in Congo. Andrew Battell, an English traveller in the 1590s, wrote this of the Imbangala of Angola: "They are beastly in their living, for they have men in women's apparel, whom they keep among their wives."
Transvestism occurred in many different places, including Madagascar and Ethiopia. Among the Pangwe people of present-day Cameroon and Gabon, homosexual intercourse was practised between males of all ages. It was believed to be a way to transmit wealth. The Nzima of Ghana had a tradition of adult men marrying each other, usually with an age difference of about 10 years. Similar to the pederasty of ancient Greece, Sudan's Zande tribe had a tradition of warriors marrying boys and paying a bride price, as they would for girl brides, to their parents. When the boy grew up, he too became a warrior and took a boy-wife.
In this same tribe lesbianism was practised in polygamous households. In the 18th century the Khoikhoi of South Africa used the word koetsire to describe men considered sexually receptive to other men, and soregus was the word they used for a friendship which involved same-sex masturbation.
Homosexuality is also recorded among the Siwa of Egypt. It was considered a boy's rite of passage in Benin, and woman-woman marriages involving a bride price existed in more than 30 African societies from Nigeria to Kenya to South Africa.
How far back can homosexuality be traced in Africa? You cannot argue with rock paintings. Thousands of years ago, the San people of Zimbabwe depicted anal sex between men. The truth is that, like everywhere else, African people have expressed a wide range of sexualities. Far from bringing homosexuality with them, Christian and Islamic forces fought to eradicate it. By challenging the continent's indigenous social and religious systems, they helped demonise and persecute homosexuality in Africa, paving the way for the taboos that prevail today.
I am second born / middle child
Excerpt from; Wikipedia/ birth order ↓
The fraternal birth order effect is the name given to the theory that the more older brothers a man has, the greater the probability is that he will have a homosexual orientation. The fraternal birth order effect is said to be the strongest known predictor of sexual orientation, with each older brother increasing a man's odds of being gay by approximately 33%. (One of the largest studies to date, however, suggests a smaller effect, of 15% higher odds.) Even so, the fraternal birth order effect only accounts for a maximum of one seventh of the prevalence of homosexuality in men. There seems to be no effect on sexual orientation in women, and no effect of the number of older sisters.
In Homosexuality, Birth Order, and Evolution: Toward an Equilibrium Reproductive Economics of Homosexuality, Edward M. Miller suggests that the birth order effect on homosexuality may be a by-product of an evolved mechanism that shifts personality away from heterosexuality in laterborn sons. According to Miller, this would have the consequence of reducing the probability of these sons engaging in unproductive competition with each other. Evolution may have favored biological mechanisms prompting human parents to exert affirmative pressure toward heterosexual behavior in earlier-born children: As more children in a family survive infancy and early childhood, the continued existence of the parents' gene line becomes more assured (cf. the pressure on newly-wed European aristocrats, especially young brides, to produce "an heir and a spare"), and the benefits of encouraging heterosexuality weigh less strongly against the risk of psychological damage that a strongly heteronormative environment poses to a child predisposed toward homosexuality.
More recently, this birth order effect on sexuality in males has been attributed to a very specific biological occurrence. As the mother gives birth to more sons, she is thought to develop an immunity to certain male-specific antigens. This immunity then leads to an effect in the brain that has to do with sexual preference. Yet this biological effect is seen only in right-handed males. If not right-handed, the number of older brothers has been found to have no prediction on the sexuality of a younger brother. This has led researchers to consider if the genes for sexuality and handedness are somehow related.
Not all studies, including some with large, nationally representative samples, have been able to replicate the fraternal birth order effect. Some did not find any statistically significant difference in the sibling composition of gay and straight men; this includes the National Longitudinal Study of Adolescent to Adult Health, the largest U.S. study with relevant data on the subject. Furthermore, at least one study, on the familial correlates of joining a same-sex union or marriage in a sample of two million people in Denmark, found that the only sibling correlate of joining a same-sex union among men was having older sisters, not older brothers.
Researchers note that men may be more likely to be homosexual if they share their birth mother with older brothers. Each older brother increases a man’s odds of being homosexual by approximately 33%.-Birth Order May Affect Homosexuality
excerpt from; Fraternal birth order and male sexual orientation ↓
The fraternal birth order effect has been observed in androphilic male-to-female (MtF) transsexuals: MtF transsexuals who are sexually interested in men (also called "homosexual transsexuals") have a greater number of older brothers than MtF transsexuals who are sexually interested in women (also called "heterosexual transsexuals"). This has been reported in samples from Canada, the United Kingdom, the Netherlands, and Polynesia.
Growing up my dream was to be Secretary of State, I liked- Henry Alfred Kissinger's (January 20, 1969 – November 3, 1975) job, if people asked me,what I wanted to be when I grew up?..I would say → Secretary of State
Because middle-borns are sandwiched between younger and older siblings who wanted things done their way, middle children are often the ones to propose to compromise, often at their own expense.
|Second Born||Mediator, fewest pictures in the family photo album, avoids conflict, independent, extremely loyal to the peer group, many friends, relaxed, diplomatic, easily persuaded, realistic about own talents and abilities, champion of the underdog|
HOMOSEXUAL MALE-TO-FEMALE TRANSSEXUALISM
Bailey, J. M., Department of Psychology, Northwestern University, 2029 Sheridan Rd., Evanston, Illinois 60208-2710 (email: jm-baileyatnwu.edu)
Blanchard has distinguished two types of males who become females: autogynephilic and homosexual transsexuals. My talk will focus on the latter.
Although many find the term "homosexual male-to-female transsexuals confusing, I retain this term to emphasize, after Blanchard, that such individuals are a form of homosexual male. Specifically, they are very feminine gay men who choose to become women. The large majority of homosexual male-to-female transsexuals are unambiguously and strongly attracted to (heterosexual) men and have extensive sexual experience with men. This is perhaps the best way to distinguish homosexual and autogynephilic transsexuals, although it must be done carefully because some autogynephilics have homosexual fantasies. In the first part of my talk, I present interview/questionnaire data comparing heterosexual men, gay men, drag queens (who are intermediate between gay men and homosexual transsexuals), and homosexual transsexuals. The common notion that transsexuals are "women trapped in men's bodies" is partly true and partly false. In the second part of my talk I summarize less systematically investigated clinical impressions that should be studied further.
Reading the above; my sexual fantasies are and have always been to be in the receptived / passive role of being mounted and bred by a male, as well as appearing Feminine,thus displaying non-interested in being in a masculine male role,being in the female role.
Yet if a female asked me to perform oral sex(Cunnilingus) on her, I could.as pleased-I would have no need to climax myself..--------------------------------------------------------------------------------------------------------------------------------------------------------------------------------
excerpts from; A Third Sex Around the World
The indigenous cultures of South and East Africa have a long history of homosexuality, transgender behavior, and even same-sex marriage between both men and women. In early seventeenth-century Luanda (the capital of Portuguese Angola), Catholic priests Gaspar Azevereduc and Antonius Sequerius documented third-gender natives known as chibados. The chibados dressed like women, spoke effeminately and married other men “to unite in wrongful lust with them.” More shocking to the priests was the fact that such marriages were honored and even prized among the tribesmen. In a similar record, Portuguese Jesuit Joao dos Santos wrote in 1625 that the chibados of southwestern Africa were “attyred like women, and behave themselves womanly, ashamed to be called men; are also married to men, and esteeme that unnaturale damnation an honor.” In his writings about seventeenth-century Angola, historian Antonio Cardonega mentioned that sodomy was “rampant among the people of Angola. They pursue their impudent and filthy practices dressed as women.” He also stated that the sodomites often served as powerful shamans, were highly esteemed among most Angolan tribes and commonly called quimbanda.
The earliest recordings of homosexuality in Africa come to us from the ancient San rock paintings of Zimbabwe. Dated back many thousands of years, some of the images depict “egregious sexual practices” such as male-to-male copulation. In what is now southwestern Zimbabwe, Livingstone noticed “immorality” among the younger natives and asserted, in 1865, that the elderly chief’s polygamous monopolization of women was responsible for the sin. Among the Shona tribes of Zimbabwe, no words exist for genital or orgasm but there is a word for homosexual—ngochane. In northwestern Zambia, Victor Turner reported boy circumcision ceremonies in which the young initiates mimed oral copulation with older males, and in 1920, Edwin Smith and Andrew Dale documented an Ila tribesman who crossdressed, worked and slept with the women but did not have sexual relations with them. The Ila tribes called such men mwaami or “prophet.”
In the nineteenth century, Great Britain controlled the interior regions of southern Africa and granted exclusive mining rights to British magnate Cecil Rhodes in the 1880s. The region was subsequently divided into Southern and Northern Rhodesia (now Zimbabwe and Zambia), and the British South Africa Company was established. The lucrative mining industry attracted migrant workers from all over southern Africa and crowded, all-male camps fostered an increase in homosexual relationships that were modified according to various tribal customs. The British noticed the homosexual behavior at the camps and from 1892 to 1923 Southern Rhodesia tried over 250 sodomy cases. During the trials, the most common defense put forward was that sodomy had been a longstanding “custom” among African natives. Black Rhodesians were typically punished with less than a year in prison for the crime while Whites often received longer sentences. By the 1920s, however, court magistrates began dismissing all sodomy cases deemed consensual.
In the 1920s, American anthropologist Felix Bryk noted homosexual bachelors among the Bagishu and Maragoli tribes of Tanzania and western Kenya. He claimed that such “hermaphrodites” were numerous and called inzili by the Bagishu and kiziri among the Maragoli. In 1909, British anthropologist Sir Claud Hollis observed Nandi circumcision ceremonies in Kenya wherein the boys wore female clothes for eight weeks prior to the ritual. A similar crossdressing rite was found within Maasai initiation ceremonies. The Meru tribes of Kenya have a religious leadership role known as mugawe, which involves priests wearing female clothing and hairstyles. In 1973, British ethnologist Rodney Needham noted that the mugawe were often homosexual and sometimes married to other men. Traditional Bori practices were also observed among the Mabasha tribes of Kenya.
In Madagascar, for the Sakalava people recognized a third gender called Sekrata. Boys in Sakalava communities who exhibit traditionally feminine behavior or personalities are raised by parents as girls from a young age.
Instead of labeling these boys as gay, they are seen as having a male body and identifying as a female. Sexual preference is not a factor for the Sakalava and raising a child in this third gender is natural and accepted in the community’s social fabric.
“I feel like a mermaid. My body tells me that I am a man but my soul tells me that I am a woman. I am like a flower, a flower that is made of paper. I shall always be loved from a distance, never to be touched and no smell to fall in love with.” Heena, 51, is a hijra: a term, according to Bangladeshi photographer Shahria Sharmin, that has “no exact match in the modern western taxonomy of gender”.
A good example of how Society creates Evil/non-harmony,negative beliefs;
While joining a hijra group offers stability, choosing their new identity means making themselves vulnerable in a society that increasingly sees them as outcasts. “Transcending the biological definition, hijras are more of social phenomena as a minority group and have a long-recorded history in South Asia,” says Sharmin. She notes that “traditionally, hijras held semi-sacred status and were hired to sing, dance, and bless newly married couples or newborns at household parties. They used to earn their living based on the cultural belief that hijras can bless one’s house with prosperity and fertility.”
Yet that has changed over time, and “hijras have lost their admired space in society… outside the group, they are discriminated against and scorned almost everywhere. Now they make a living by walking around the streets collecting money from shopkeepers, bus and train passengers or by prostitution.”
I made this video in 2000, by this time I had full become "Fem-male", or the say I knew my role was -passive/receptive Feminine-.and by this time I was routinely being "Boned" bred by men.