History of nonbinary gender/pt-br: Difference between revisions

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Created page with "* Māhū ("no meio") nas culturas Kanaka Maoli (havaiana) e Maohi (taitiana) são terceiro gênero pessoas com papéis espirituais e sociais tradicionais dentro da cul..."

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 * "[[Singular they]]" had already been the standard [[English neutral pronouns|gender-neutral pronoun in English]] for hundreds of years. However, in 1745, prescriptive grammarians began to say that it was no longer acceptable. Their reasoning was that neutral pronouns don't exist in Latin, which was thought to be a better language, so English shouldn't use them, either. They instead began to recommend using "[[English neutral pronouns#He|he]]" as a gender-neutral pronoun.<ref>Maria Bustillos, "Our desperate, 250-year-long search for a gender-neutral pronoun." January 6, 2011. [http://www.theawl.com/2011/01/our-desperate-250-year-long-search-for-a-gender-neutral-pronoun http://www.theawl.com/2011/01/our-desperate-250-year-long-search-for-a-gender-neutral-pronoun]</ref> This started the dispute over the problem of acceptable gender-neutral pronouns in English, which has carried on for centuries now.
-* [[Māhū]] ("in the middle") in Kanaka Maoli (Hawaiian) and Maohi (Tahitian) cultures are [[third gender]] persons with traditional spiritual and social roles within the culture. The māhū gender category existed in their cultures during pre-contact times, and still exists today.<ref>Kaua'i Iki, quoted by Andrew Matzner in 'Transgender, queens, mahu, whatever': An Oral History from Hawai'i. Intersections: Gender, History and Culture in the Asian Context Issue 6, August 2001</ref> In the pre-colonial history of Hawai'i, māhū were notable priests and healers, although much of this history was elided through the intervention of missionaries. The first written Western description of māhū occurs in 1789, in Captain William Bligh's logbook of the Bounty, which stopped in Tahiti where he was introduced to a member of  a "class of people very common in Otaheitie called Mahoo... who although I was certain was a man, had great marks of effeminacy about him."<ref>William Bligh.  Bounty Logbook. Thursday, January 15, 1789.</ref>
+* [[Māhū]] ("no meio") nas culturas Kanaka Maoli (havaiana) e Maohi (taitiana) são [[terceiro gênero]] pessoas com papéis espirituais e sociais tradicionais dentro da cultura. A categoria de gênero māhū existia em suas culturas durante os tempos de pré-contato e ainda existe hoje. .<ref>Kaua'i Iki, quoted by Andrew Matzner in 'Transgender, queens, mahu, whatever': An Oral History from Hawai'i. Intersections: Gender, History and Culture in the Asian Context Issue 6, August 2001</ref>  Na história pré-colonial do Havaí, os māhū eram sacerdotes e curandeiros notáveis, embora grande parte dessa história tenha sido omitida pela intervenção de missionários. A primeira descrição ocidental escrita de māhū ocorre em 1789, no diário de bordo do Capitão William Bligh do Bounty, que parou no Taiti, onde foi apresentado a um membro de uma "classe de pessoas muito comum em Otaheitie chamada Mahoo ... que embora eu fosse certo era um homem, tinha grandes marcas de efeminação sobre ele."<ref>William Bligh.  Bounty Logbook. Thursday, January 15, 1789.</ref>
 * The [[Public Universal Friend]] (1752 - 1819) was a genderless evangelist who traveled throughout the eastern United States to preach a theology based on that of the Quakers, which was actively against slavery. The Friend believed that God had reanimated them from a severe illness at age 24 with a new spirit, which was genderless. The Friend refused to be called by the birth name,<ref name="Moyer-12 Winiarski-430 Juster-MacFarlane-27-28">Moyer, p. 12; Winiarski, p. 430; and Susan Juster, Lisa MacFarlane, ''A Mighty Baptism: Race, Gender, and the Creation of American Protestantism'' (1996), p. 27, and p. 28.</ref> even on legal documents,<ref name="Brekus-85">Catherine A. Brekus, ''Strangers and Pilgrims: Female Preaching in America, 1740-1845'' (2000), p. 85</ref> and insisted on being called by no pronouns. Followers respected these wishes, avoiding gender-specific pronouns even in private diaries, and referring only to "the Public Universal Friend" or short forms such as "the Friend" or "P.U.F."<ref name="Juster-MacFarlane-27-28 Brekus-85 etc">Juster & MacFarlane, ''A Mighty Baptism'', pp. 27-28; Brekus, p. 85</ref> The Friend wore clothing that contemporaries described as androgynous, which were usually black robes. The Friend's followers came to be known as the Society of Universal Friends, and included people who were black, and many unmarried women who took on masculine roles in their communities.<ref name="Lamphier-Welch-331">Peg A. Lamphier, Rosanne Welch, ''Women in American History'' (2017), p. 331.</ref>