Gender-variant identities worldwide: Difference between revisions

Removed some entries that didn't cite sources or are not certain to be gender-variant identities. Moved them to the talk page.
imported>Sekhet
No edit summary
imported>Sekhet
(Removed some entries that didn't cite sources or are not certain to be gender-variant identities. Moved them to the talk page.)
Line 7: Line 7:
Generally, people who aren't members of the cultures and ethnic groups in question aren't entitled to call themselves by any of the following genders. That would be [[ethnicity and culture#Cultural appropriation that impacts trans people|cultural appropriation]], which means wrongfully taking parts of somebody else's culture to use for yourself. It is okay to learn about these cultures, but not to take what is not one's own. Outsiders would do well to learning about cultures that accept people who are outside the Western gender binary so that they can support those people on their own terms, and so that they are informed about political challenges that those people face today. Outsiders also benefit by learning about them in order to see that there have been hundreds of accepting cultures throughout history, that it has been done and that it has worked, and that these genders have always been real. This gives hope for other cultures to become accepting as well.
Generally, people who aren't members of the cultures and ethnic groups in question aren't entitled to call themselves by any of the following genders. That would be [[ethnicity and culture#Cultural appropriation that impacts trans people|cultural appropriation]], which means wrongfully taking parts of somebody else's culture to use for yourself. It is okay to learn about these cultures, but not to take what is not one's own. Outsiders would do well to learning about cultures that accept people who are outside the Western gender binary so that they can support those people on their own terms, and so that they are informed about political challenges that those people face today. Outsiders also benefit by learning about them in order to see that there have been hundreds of accepting cultures throughout history, that it has been done and that it has worked, and that these genders have always been real. This gives hope for other cultures to become accepting as well.


<!--T:4-->
<!--T:3-->
[[Third gender]], or third sex, is not a satisfactory label for all the identities on this page, because it has meant many things. {{#if:1|{{#section:List of nonbinary identities|ThirdGenderDefinition}}}}<ref name="trans bodies 617">Laura Erickson-Schroth, ed. ''Trans Bodies, Trans Selves: A Resource for the Transgender Community.'' Oxford University Press, 2014. P. 617.</ref>
[[Third gender]], or third sex, is not a satisfactory label for all the identities on this page, because it has meant many things. {{#if:1|{{#section:List of nonbinary identities|ThirdGenderDefinition}}}}<ref name="trans bodies 617">Laura Erickson-Schroth, ed. ''Trans Bodies, Trans Selves: A Resource for the Transgender Community.'' Oxford University Press, 2014. P. 617.</ref>


==Identities in Africa== <!--T:5-->
==Identities in Africa== <!--T:4-->


===Sekhet=== <!--T:6-->
===Sekhet=== <!--T:5-->


</translate>
</translate>
[[File:Sekhet hieroglyphs.jpg|thumb|<translate><!--T:7--> The word "sekhet" in ancient Egyptian hieroglyphs.</translate><ref name="Sekhet">"The Third Gender in Ancient Egypt." http://www.gendertree.com/Egyptian%20third%20gender.htm</ref>]]
[[File:Sekhet hieroglyphs.jpg|thumb|<translate><!--T:6--> The word "sekhet" in ancient Egyptian hieroglyphs.</translate><ref name="Sekhet">"The Third Gender in Ancient Egypt." http://www.gendertree.com/Egyptian%20third%20gender.htm</ref>]]
<translate>
<translate>


<!--T:8-->
<!--T:7-->
* '''Name of identity:''' ''Sekhet (s<u>h</u>t)''
* '''Name of identity:''' ''Sekhet (s<u>h</u>t)''
* '''Culture:''' Ancient Egypt
* '''Culture:''' Ancient Egypt
Line 25: Line 25:
* '''Role in society:''' unknown
* '''Role in society:''' unknown


<!--T:9-->
<!--T:8-->
{{#if:1|{{#section:Gender variance in spirituality|SekhetDefinition}}}}
{{#if:1|{{#section:Gender variance in spirituality|SekhetDefinition}}}}


Line 31: Line 31:
{{Clear}}
{{Clear}}
<translate>
<translate>
===Gender variance under the Mamluk Sultanate=== <!--T:10-->
<!--T:11-->
* '''Name of identity:''' ?
* '''Culture:''' Egypt, during the Mamluk Sultanate
* '''Era:''' 1200s to 1700s CE
* '''Description of sex/gender:''' AFAB and masculine
* '''Role in society:'''
<!--T:12-->
In Egypt, during the Mamluk Sultanate of the 1200s to 1700s, masculine children who were [[Sexes#Assigned female at birth|assigned female at birth (AFAB)]] could be raised as men.{{Citation needed}}


</translate>
==Identities in the Americas== <!--T:9-->
{{Clear}}
<translate>
===Mino=== <!--T:13-->


</translate>
</translate>
[[File:The célébration at Abomey(1908). - The veteran amazones( AHOSI ) of the Fon king Béhanzin, Son of Roi Gélé.jpg|thumb|<translate> <!--T:14--> A photo of Mino veterans at the annual meeting in Abomay in 1908. </translate>]]
[[File:SF Pride 2014 - Stierch 3.jpg|thumb|<translate><!--T:10--> Two-spirited pride marchers at San Francisco Pride 2014.</translate>]]
<translate>
<translate>


<!--T:15-->
<!--T:11-->
* '''Name of identity:''' ''Mino'', meaning "our mothers." Europeans called them Dahomey Amazons, because they saw them as warrior women.
* '''Culture:''' The Fon people of the Kingdom of Dahomey, which is in present-day Benin
* '''Era:''' 1640s CE until the end of the 19th century
* '''Description of sex/gender:''' AFAB and masculine
* '''Role in society:''' soldiers, including hunters, riflewomen, reapers, archers, and gunners<ref>{{Cite web|url=https://en.unesco.org/womeninafrica/women-soldiers-dahomey/pedagogical-unit/4|title=The women soldiers of Dahomey pedagogical unit 4 {{!}} Women|website=en.unesco.org|language=en|access-date=2018-10-31}}</ref>
 
<!--T:16-->
The Mino were a Fon all-female military regiment of the Kingdom of Dahomey. King Houegbadja (who ruled from 1645 to 1685), the third King of Dahomey, is said to have originally started the group which would become the Mino as a corps of elephant hunters called the ''gbeto''. Membership among the Mino was supposed to hone any aggressive character traits for the purpose of war. During their membership they were not allowed to have children or be part of married life (though they were legally married to the king). Many of them were virgins. The regiment had a semi-sacred status, which was intertwined with the Fon belief in Vodun. The Mino trained with intense physical exercise. They wore uniforms indicating their rank. They learnt survival skills and indifference to pain and death, storming acacia-thorn defenses in military exercises and executing prisoners. Discipline was emphasised. Serving in the Mino offered women the opportunity to "rise to positions of command and influence" in an environment structured for individual empowerment. The Mino were also wealthy and held high status. The Mino took a prominent role in the Grand Council, debating the policy of the kingdom. Units were under female command. Some historians have seen the Mino as not just warrior women, but transgender, or outside the Western gender binary. An 1851 published translation of a war chant of the women claims the warriors would chant, "a[s] the blacksmith takes an iron bar and by fire changes its fashion, so have we changed our nature. We are no longer women, we are men."<ref>{{Cite journal|last=Adams|first=Maeve|date=Spring 2010|title=The Amazon Warrior Women and the De/construction of Gendered Imperial Authority in Nineteenth-Century Colonial Literature|url=http://m.ncgsjournal.com/issue61/New%20PDFs/NCGS%20Journal%20Issue%206.1%20-%20The%20Amazon%20Warrior%20Woman%20-%20Maeve%20E.%20Adams.pdf|journal=Nineteenth-Century Gender Studies|volume=6|pages=|via=}}</ref>
 
</translate>
{{Clear}}
<translate>
===Ashtime=== <!--T:17-->
 
<!--T:18-->
* '''Name of identity:''' Ashtime<ref name="ashtime epprecht heterosexual">Epprecht, Marc. Heterosexual Africa?: The History of an Idea from the Age of Exploration to the Age of AIDS, p.61-62. Ohio University Press.</ref>
* '''Culture:''' The Maale people in the country of Ethiopia<ref name="ashtime epprecht heterosexual" />
* '''Era:'''
* '''Description of sex/gender:''' AMAB and feminine, possibly eunuchs
* '''Role in society:''' sex worker?<ref name="ashtime epprecht heterosexual" /><ref name="ashtime epprecht bisexuality">p. 196. Epprecht, Marc. 2006. “Bisexuality” and the politics of normal in African ethnography. ''Anthropologica'' 48: 187-201.</ref>
 
<!--T:19-->
In Ethiopia, the Maale people had a gender role called Ashtime, for [[Sexes#Assigned male at birth|assigned male at birth (AMAB)]] eunuchs who live as women, though later this became an umbrella term for all kinds of gender non-conforming AMAB people. There are opposing scholarly interpretations of the role and significance of the Ashtime. Some non-Maale historians believe that they are AMAB people who behave as women and also have sex with men.<ref>Epprecht, Marc. Heterosexual Africa?: The History of an Idea from the Age of Exploration to the Age of AIDS, p.61-62. Ohio University Press.</ref> Other non-Maale historians who lived among the Maale describe them very differently, saying the duty of an ''ashtime'' was to allow the king to have sex "protected from even the merest whiff of female sexuality at key moments in the ritual life of the nation".<ref name="ashtime epprecht bisexuality" />
 
</translate>
{{Clear}}
<translate>
 
===Sekrata=== <!--T:20-->
 
<!--T:21-->
* '''Name of identity:''' ''Sekrata''
* '''Culture:''' The Antandroy, Hova, and Sakalava people in the island country of Madagascar
* '''Era:'''
* '''Description of sex/gender:''' AMAB and feminine
* '''Role in society:''' women's work
 
<!--T:22-->
Several indigenous cultures of Madagascar have a gender category called ''Sekrata''. When a small child who was AMAB shows a preference for women's work and women's clothes, then the child's family raises this child as a woman, a ''Sekrata''. The ''Sekrata'' think of themselves as women, not men. People in these societies treat ''Sekrata'' with respect. They believe that if someone disrespects or offends a ''Sekrata'', then she can put a curse on that person and make them ill.<ref>Iwan Block. ''Anthropological Studies on the Strange Sexual Practices of All Races and All Ages.'' 1933. P. 53-54. (Most other sources about the Sekrata seem to be copied from this source. Unfortunately, This source is unreliable and very racist. We need a better source that not based on this one.)</ref>
 
</translate>
{{Clear}}
<translate>
 
==Identities in the Americas== <!--T:23-->
 
</translate>
[[File:SF Pride 2014 - Stierch 3.jpg|thumb|Two-spirited pride marchers at San Francisco Pride 2014.]]
<translate>
 
<!--T:24-->
{{main|Two-Spirit}}
{{main|Two-Spirit}}


<!--T:25-->
<!--T:12-->
{{#if:1|{{#section:List of nonbinary identities|TwoSpiritDefinition}}}}<ref name="Trans Bodies 611">Laura Erickson-Schroth, ed. ''Trans Bodies, Trans Selves: A Resource for the Transgender Community.'' Oxford University Press, 2014. P. 611.</ref>
{{#if:1|{{#section:List of nonbinary identities|TwoSpiritDefinition}}}}<ref name="Trans Bodies 611">Laura Erickson-Schroth, ed. ''Trans Bodies, Trans Selves: A Resource for the Transgender Community.'' Oxford University Press, 2014. P. 611.</ref>


Line 112: Line 47:
{{Clear}}
{{Clear}}
<translate>
<translate>
===Ninauposkitzipxpe=== <!--T:26-->


<!--T:27-->
=== Lhamana === <!--T:13-->
* '''Name of identity:''' Ninauposkitzipxpe, "manly-hearted women"
* '''Culture:''' The Blackfoot Confederacy
* '''Era:'''
* '''Description of sex/gender:''' AFAB
* '''Role in society:'''
 
<!--T:28-->
The Blackfoot Confederacy recognizes Ninauposkitzipxpe, "manly-hearted women," who are AFAB and occupy a gender role different from that of women and men.{{Citation needed}}


</translate>
</translate>
{{Clear}}
[[File:We-Wa, a Zuni berdache, weaving - NARA - 523796.jpg|thumb|<translate><!--T:14--> We'Wha, a famous Zuni Two-Spirit (''Lhamana'') person who lived 1849-1896.</translate>]]
<translate>
<translate>
===Winkte=== <!--T:29-->


<!--T:30-->
<!--T:15-->
* '''Name of identity:''' Winkte
* '''Culture:''' Lakota
* '''Era:'''
* '''Description of sex/gender:''' AMAB
* '''Role in society:'''
 
<!--T:31-->
The Lakota recognize Winkte, who are AMAB and occupy a gender role different from men.{{Citation needed}}
 
</translate>
{{Clear}}
<translate>
===Nadleehi and Dilbaa=== <!--T:32-->
 
<!--T:33-->
* '''Name of identity:''' Nadleehi and Dilbaa
* '''Culture:''' Diné (Navajo)
* '''Era:'''
* '''Description of sex/gender:''' Nadleehi are AMAB and feminine. The Dilbaa are AFAB and masculine.
* '''Role in society:'''
 
<!--T:34-->
The Diné recognize Nadleehi, who are AMAB and feminine, and the Dilbaa, who are AFAB and masculine.{{Citation needed}}
 
</translate>
{{Clear}}
<translate>
=== Lhamana === <!--T:35-->
 
</translate>
[[File:We-Wa, a Zuni berdache, weaving - NARA - 523796.jpg|thumb|<translate><!--T:36--> We'Wha, a famous Zuni Two-Spirit (''Lhamana'') person who lived 1849-1896.</translate>]]
<translate>
 
<!--T:37-->
* '''Name of identity:''' Lhamana
* '''Name of identity:''' Lhamana
* '''Culture:''' Zuni
* '''Culture:''' Zuni
Line 170: Line 61:
* '''Role in society:''' Mediators. They take on roles and duties associated with both men and women.  
* '''Role in society:''' Mediators. They take on roles and duties associated with both men and women.  


<!--T:38-->
<!--T:16-->
The Zuni recognize ''lhamana'', who take on roles and duties associated with both men and women, and they wear a mixture of women's and men's clothing. They work as mediators.<ref name=Stevenson37>Matilda Coxe Stevenson, The Zuni Indians: Their Mythology, Esoteric Fraternities, and Ceremonies, (BiblioBazaar, 2010) p. 37</ref><ref name=Bost139>Suzanne Bost, Mulattas and Mestizas: Representing Mixed Identities in the Americas, 1850-2000, (Athens, Georgia: University of Georgia Press, 2003, pg.139</ref>
The Zuni recognize ''lhamana'', who take on roles and duties associated with both men and women, and they wear a mixture of women's and men's clothing. They work as mediators.<ref name=Stevenson37>Matilda Coxe Stevenson, The Zuni Indians: Their Mythology, Esoteric Fraternities, and Ceremonies, (BiblioBazaar, 2010) p. 37</ref><ref name=Bost139>Suzanne Bost, Mulattas and Mestizas: Representing Mixed Identities in the Americas, 1850-2000, (Athens, Georgia: University of Georgia Press, 2003, pg.139</ref>


Line 176: Line 67:
{{Clear}}
{{Clear}}
<translate>
<translate>
===Muxe=== <!--T:39-->
===Muxe=== <!--T:17-->


</translate>
</translate>
[[File:Amaranta Gómez Regalado.jpg|thumb|The Mexican ''muxe'' social anthropologist and human rights activist [[Amaranta Gómez Regalado]] (b. 1977), speaking at the "We Move the World" event in Argentina, 2020.]]
[[File:Amaranta Gómez Regalado.jpg|thumb|<translate><!--T:18--> Mexican ''muxe'' social anthropologist and human rights activist [[Amaranta Gómez Regalado]] (b. 1977), speaking at the "We Move the World" event in Argentina, 2020.</translate>]]
<translate>
<translate>


<!--T:40-->
<!--T:19-->
* '''Name of identity:''' ''Muxe'', also spelled ''muxhe''. This is Zapotec for "woman," but their society distinguishes them from women.<ref name="muxe cobelo">Luis Cobelo. "Cooking with Muxes, Mexico's Third Gender." ''Vice'' (magazine). July 2015. Retrieved October 14, 2020. https://www.vice.com/en/article/bmp3zv/cooking-with-muxes-mexicos-third-gender</ref> Another possible origin of the word is the Spanish word for "woman", ''mujer''.<ref>{{Cite news|url=http://origin-www.goethe.de/mmo/priv/4038800-STANDARD.pdf|title=Muxe: el tercer sexo|last=Bennholdt-Thomsen|first=Veronika|work=|year=2008|agency=Goethe Institut|language=Spanish|access-date=March 13, 2016|via=}}</ref>
* '''Name of identity:''' ''Muxe'', also spelled ''muxhe''. This is Zapotec for "woman," but their society distinguishes them from women.<ref name="muxe cobelo">Luis Cobelo. "Cooking with Muxes, Mexico's Third Gender." ''Vice'' (magazine). July 2015. Retrieved October 14, 2020. https://www.vice.com/en/article/bmp3zv/cooking-with-muxes-mexicos-third-gender</ref> Another possible origin of the word is the Spanish word for "woman", ''mujer''.<ref>{{Cite news|url=http://origin-www.goethe.de/mmo/priv/4038800-STANDARD.pdf|title=Muxe: el tercer sexo|last=Bennholdt-Thomsen|first=Veronika|work=|year=2008|agency=Goethe Institut|language=Spanish|access-date=March 13, 2016|via=}}</ref>
* '''Culture:''' Zapotec cultures of Oaxaca (southern Mexico)
* '''Culture:''' Zapotec cultures of Oaxaca (southern Mexico)
Line 189: Line 80:
* '''Role in society:''' mostly women's work, but also men's work<ref name="muxe cobelo" /><ref name="Lynn 2002"/><ref>MIANO, M. (2002). Hombre, mujer y muxe’ en el Istmo de Tehuantepec. México: Plaza y Valdés. CONACULTA-INAH.</ref>
* '''Role in society:''' mostly women's work, but also men's work<ref name="muxe cobelo" /><ref name="Lynn 2002"/><ref>MIANO, M. (2002). Hombre, mujer y muxe’ en el Istmo de Tehuantepec. México: Plaza y Valdés. CONACULTA-INAH.</ref>


<!--T:41-->
<!--T:20-->
In Mexico, the Zapotec people recognize the ''muxe'', who are assigned male at birth, and prefer to wear traditional women's styles of clothing and fashionable make-up. ''Muxes'' are thought to be usually attracted to men, though some ''muxes'' marry women.<ref name="muxe cobelo" /><ref name="Lynn 2002">Stephen, Lynn (2002). "Latin American Perspectives," Issue 123, Vol.29 No.2, March 2002, pp. 41-59. {{cite web |url= http://www.uky.edu/~tmute2/mexico/MexWeb/Mex+PDFs/stephan-gender-zapotec.pdf |title= ''Sexualities and Genders in Zapotec Oaxaca.'' |url-status=dead |archiveurl= https://web.archive.org/web/20070129073904/http://www.uky.edu/~tmute2/mexico/MexWeb/Mex%20PDFs/stephan-gender-zapotec.pdf |archivedate= 2007-01-29 |df=  }}&nbsp;{{small|(98.6&nbsp;[[Kibibyte|KiB]])}}</ref> ''Muxes'' may consider themselves homosexual, heterosexual, or asexual.<ref name="muxe bbc" /> (Men who are not ''muxe,'' and who have relationships with ''muxe,'' are called ''mayetes'', and are not socially thought of as gay for doing so.<ref name="muxe bbc" /> ''Muxes'' themselves have various opinions about whether such men are really gay or straight.<ref name="muxe cobelo" />) A person recognizes from early childhood that they want to be a ''muxe'', based on their own natural instincts.<ref name="muxe cobelo" /> They usually do not seek [[surgery|gender-affirming surgery]].<ref name="muxe cobelo" /> Today, ''muxe'' are accepted and integrated in society, whereas gay men and trans women are not accepted as much, though this varies by the amount of Westernization in a given community.<ref name="muxe cobelo" /> One ''muxe'' named Gala who was interviewed in 2015 explained, "We are not men or women [...] We are a third gender. Men are men and women are women— and ''muxes'' are ''muxes''. Is that simple."<ref name="muxe cobelo" /> Much the same definition was given in a 2018 BBC interview with another ''muxe'' named Felina, who runs a group for ''muxe'' founded in the 1970s, ''[https://www.lasintrepidas.com/ Las Auténticas Intrepidas Buscadoras del Peligro]'' (The Authentic Intrepid Danger Seekers).<ref name="muxe cobelo" /><ref name="muxe bbc">Ola Synowiec. "The third gender of southern Mexico." November 26, 2018. ''BBC.'' http://www.bbc.com/travel/story/20181125-the-third-gender-of-southern-mexico</ref> Another ''muxe'', performance artist [[Lukas Avendaño]];<ref>{{Cite journal|last=Stambaugh|first=Antonio Prieto|date=2014-01-01|title=RepresentaXión" de un muxe: la identidad performática de Lukas Avendaño|url=https://muse.jhu.edu/journals/latin_american_theatre_review/v048/48.1.stambaugh.html|journal=Latin American Theatre Review|volume=48|issue=1|pages=31–53|doi=10.1353/ltr.2014.0030|s2cid=141999742|issn=2161-0576}}</ref>, explained in a 2017 interview that not all ''muxe'' identify the same way, and some ''muxe'' do identify as women.<ref name="muxe cruz">Mónica Cruz. "Muxes: una comunidad en Oaxaca desafía los conceptos tradicionales de la identidad y el género." ''Verne.'' February 2, 2017. https://verne.elpais.com/verne/2017/01/31/mexico/1485834145_612368.html</ref> In the Zapotec language, there is no grammatical gender, which makes it easier. The Spanish language has only masculine and feminine, so ''muxe'' have to choose one, even though many ''muxe'' do not feel like either.<ref name="muxe cruz" /> In recent years, ''muxe'' have campaigned for the right to use the [[toilets|restroom]] of their preference: some ''muxe'' (''gunaa muxe'', who think of themselves as like trans women) feel safer in the women's restroom, whereas other ''muxe'' (''nguiiu muxe'', who think of themselves as like feminine gay men) prefer the men's restroom.<ref name="muxe cruz" /> One study estimates that 6% of people assigned male at birth in an Isthmus Zapotec community in the early 1970s were ''muxe''.<ref>Rymph, David (1974). ''Cross-sex behavior in an Isthmus Zapotec village.'' Paper presented at the annual meeting of the American Anthropological Association, Mexico City.</ref> Notable ''muxes'' include human rights activist [[Amaranta Gómez Regalado]] (b. 1977), who gained international prominence as the first trans candidate of Mexico, in the 2003 Oaxaca state elections;<ref name="muxe bbc" /><ref>{{Cite news|url=http://www.jornada.unam.mx/2003/06/05/ls-amaranta.html|title=La nueva visibilidad lésbico-gay|last=Medina|first=Antonio|date=June 5, 2003|work=LETRA S|access-date=March 13, 2016|via=La Jornada}}</ref><ref>{{Cite web |url=//www.copenhagen2009.org/Conference/Keynote_Speakers/Amaranta_Gomez_Regalado.aspx |title=Archived profile from Amaranta Gómez Regalado for the WorldOut Games in Copenhagen 2009 |last= |first= |date=January 11, 2016 |website=Amaranta Gómez Regalado – WorldOut Games 2009 |publisher=Wayback Machine Internet Archive |access-date=March 13, 2016 |url-status=dead |archiveurl=https://web.archive.org/web/20090721073144/http://www.copenhagen2009.org/Conference/Keynote_Speakers/Amaranta_Gomez_Regalado.aspx |archivedate=July 21, 2009 |df= }}</ref> and food vendor [[Marven]], ''Lady Tacos de Canasta'', who became famous in a viral video taken while she was selling food at a pride parade in 2016, and has been featured on multiple media outlets since.<ref>{{Cite web|url=https://www.chilango.com/comida/lady-tacos-de-canasta/|title=Lady Tacos de Canasta: hay de chapulines, iguana, arroz con leche...|last1=M|first1=Sthefany|last2=ujano|date=2018-08-28|language=es-MX|access-date=2019-08-12}}</ref><ref>{{Cite web|url=https://www.milenio.com/policia/lady-tacos-canasta-policias-agreden-tiran-puesto|title=A Lady Tacos de Canasta, policías la agreden y le tiran su puesto|website=www.milenio.com|access-date=2019-08-12}}</ref><ref>{{Cite web|url=https://heraldodemexico.com.mx/tendencias/autoridades-intentan-retirar-a-lady-tacos-de-canasta-en-alcaldia-cuauhemoc/|title=Autoridades intentan retirar a Lady tacos de canasta, en alcaldía Cuauhémoc|date=2019-07-29|website=El Heraldo de México|language=es-MX|access-date=2019-08-12}}</ref><ref>{{Cite web|url=https://culturacolectiva.com/movies/taco-chronicles-netflix-mexico-food-documentary-review|title='The Taco Chronicles' Does Justice To Mexico's Misunderstood Street Food Staple|date=2019-07-18|website=culturacolectiva.com|language=English|access-date=2019-08-12}}</ref>
In Mexico, the Zapotec people recognize the ''muxe'', who are assigned male at birth, and prefer to wear traditional women's styles of clothing and fashionable make-up. ''Muxes'' are thought to be usually attracted to men, though some ''muxes'' marry women.<ref name="muxe cobelo" /><ref name="Lynn 2002">Stephen, Lynn (2002). "Latin American Perspectives," Issue 123, Vol.29 No.2, March 2002, pp. 41-59. {{cite web |url= http://www.uky.edu/~tmute2/mexico/MexWeb/Mex+PDFs/stephan-gender-zapotec.pdf |title= ''Sexualities and Genders in Zapotec Oaxaca.'' |url-status=dead |archiveurl= https://web.archive.org/web/20070129073904/http://www.uky.edu/~tmute2/mexico/MexWeb/Mex%20PDFs/stephan-gender-zapotec.pdf |archivedate= 2007-01-29 |df=  }}&nbsp;{{small|(98.6&nbsp;[[Kibibyte|KiB]])}}</ref> ''Muxes'' may consider themselves homosexual, heterosexual, or asexual.<ref name="muxe bbc" /> (Men who are not ''muxe,'' and who have relationships with ''muxe,'' are called ''mayetes'', and are not socially thought of as gay for doing so.<ref name="muxe bbc" /> ''Muxes'' themselves have various opinions about whether such men are really gay or straight.<ref name="muxe cobelo" />) A person recognizes from early childhood that they want to be a ''muxe'', based on their own natural instincts.<ref name="muxe cobelo" /> They usually do not seek [[surgery|gender-affirming surgery]].<ref name="muxe cobelo" /> Today, ''muxe'' are accepted and integrated in society, whereas gay men and trans women are not accepted as much, though this varies by the amount of Westernization in a given community.<ref name="muxe cobelo" /> One ''muxe'' named Gala who was interviewed in 2015 explained, "We are not men or women [...] We are a third gender. Men are men and women are women— and ''muxes'' are ''muxes''. Is that simple."<ref name="muxe cobelo" /> Much the same definition was given in a 2018 BBC interview with another ''muxe'' named Felina, who runs a group for ''muxe'' founded in the 1970s, ''[https://www.lasintrepidas.com/ Las Auténticas Intrepidas Buscadoras del Peligro]'' (The Authentic Intrepid Danger Seekers).<ref name="muxe cobelo" /><ref name="muxe bbc">Ola Synowiec. "The third gender of southern Mexico." November 26, 2018. ''BBC.'' http://www.bbc.com/travel/story/20181125-the-third-gender-of-southern-mexico</ref> Another ''muxe'', performance artist [[Lukas Avendaño]];<ref>{{Cite journal|last=Stambaugh|first=Antonio Prieto|date=2014-01-01|title=RepresentaXión" de un muxe: la identidad performática de Lukas Avendaño|url=https://muse.jhu.edu/journals/latin_american_theatre_review/v048/48.1.stambaugh.html|journal=Latin American Theatre Review|volume=48|issue=1|pages=31–53|doi=10.1353/ltr.2014.0030|s2cid=141999742|issn=2161-0576}}</ref>, explained in a 2017 interview that not all ''muxe'' identify the same way, and some ''muxe'' do identify as women.<ref name="muxe cruz">Mónica Cruz. "Muxes: una comunidad en Oaxaca desafía los conceptos tradicionales de la identidad y el género." ''Verne.'' February 2, 2017. https://verne.elpais.com/verne/2017/01/31/mexico/1485834145_612368.html</ref> In the Zapotec language, there is no grammatical gender, which makes it easier. The Spanish language has only masculine and feminine, so ''muxe'' have to choose one, even though many ''muxe'' do not feel like either.<ref name="muxe cruz" /> In recent years, ''muxe'' have campaigned for the right to use the [[toilets|restroom]] of their preference: some ''muxe'' (''gunaa muxe'', who think of themselves as like trans women) feel safer in the women's restroom, whereas other ''muxe'' (''nguiiu muxe'', who think of themselves as like feminine gay men) prefer the men's restroom.<ref name="muxe cruz" /> One study estimates that 6% of people assigned male at birth in an Isthmus Zapotec community in the early 1970s were ''muxe''.<ref>Rymph, David (1974). ''Cross-sex behavior in an Isthmus Zapotec village.'' Paper presented at the annual meeting of the American Anthropological Association, Mexico City.</ref> Notable ''muxes'' include human rights activist [[Amaranta Gómez Regalado]] (b. 1977), who gained international prominence as the first trans candidate of Mexico, in the 2003 Oaxaca state elections;<ref name="muxe bbc" /><ref>{{Cite news|url=http://www.jornada.unam.mx/2003/06/05/ls-amaranta.html|title=La nueva visibilidad lésbico-gay|last=Medina|first=Antonio|date=June 5, 2003|work=LETRA S|access-date=March 13, 2016|via=La Jornada}}</ref><ref>{{Cite web |url=//www.copenhagen2009.org/Conference/Keynote_Speakers/Amaranta_Gomez_Regalado.aspx |title=Archived profile from Amaranta Gómez Regalado for the WorldOut Games in Copenhagen 2009 |last= |first= |date=January 11, 2016 |website=Amaranta Gómez Regalado – WorldOut Games 2009 |publisher=Wayback Machine Internet Archive |access-date=March 13, 2016 |url-status=dead |archiveurl=https://web.archive.org/web/20090721073144/http://www.copenhagen2009.org/Conference/Keynote_Speakers/Amaranta_Gomez_Regalado.aspx |archivedate=July 21, 2009 |df= }}</ref> and food vendor [[Marven]], ''Lady Tacos de Canasta'', who became famous in a viral video taken while she was selling food at a pride parade in 2016, and has been featured on multiple media outlets since.<ref>{{Cite web|url=https://www.chilango.com/comida/lady-tacos-de-canasta/|title=Lady Tacos de Canasta: hay de chapulines, iguana, arroz con leche...|last1=M|first1=Sthefany|last2=ujano|date=2018-08-28|language=es-MX|access-date=2019-08-12}}</ref><ref>{{Cite web|url=https://www.milenio.com/policia/lady-tacos-canasta-policias-agreden-tiran-puesto|title=A Lady Tacos de Canasta, policías la agreden y le tiran su puesto|website=www.milenio.com|access-date=2019-08-12}}</ref><ref>{{Cite web|url=https://heraldodemexico.com.mx/tendencias/autoridades-intentan-retirar-a-lady-tacos-de-canasta-en-alcaldia-cuauhemoc/|title=Autoridades intentan retirar a Lady tacos de canasta, en alcaldía Cuauhémoc|date=2019-07-29|website=El Heraldo de México|language=es-MX|access-date=2019-08-12}}</ref><ref>{{Cite web|url=https://culturacolectiva.com/movies/taco-chronicles-netflix-mexico-food-documentary-review|title='The Taco Chronicles' Does Justice To Mexico's Misunderstood Street Food Staple|date=2019-07-18|website=culturacolectiva.com|language=English|access-date=2019-08-12}}</ref>


Line 195: Line 86:
{{Clear}}
{{Clear}}
<translate>
<translate>
===Quariwarmi=== <!--T:21-->


===Quariwarmi=== <!--T:42-->
<!--T:22-->
 
<!--T:43-->
* '''Name of identity:''' Quariwarmi, meaning "men-women"
* '''Name of identity:''' Quariwarmi, meaning "men-women"
* '''Culture:''' Inca
* '''Culture:''' Inca
Line 205: Line 95:
* '''Role in society:''' shaman
* '''Role in society:''' shaman


<!--T:44-->
<!--T:23-->
In Peru, the pre-colonial Inca civilization had shamans called [[quariwarmi]], meaning "men-women," who were a mixed-gender role. Andean Studies scholar Michael Horswell writes that [[third gender]] ritual attendants to Chuqui Chinchay, a jaguar deity in Incan mythology, were "vital actors in Andean ceremonies" prior to Spanish colonisation. Horswell elaborates: "These quariwarmi (men-women) shamans mediated between the symmetrically dualistic spheres of Andean cosmology and daily life by performing rituals that at times required same-sex erotic practices. Their transvested attire served as a visible sign of a third space that negotiated between the masculine and the feminine, the present and the past, the living and the dead. Their shamanic presence invoked the androgynous creative force often represented in Andean mythology."<ref>Horswell, Michael J. (2006). ''Transculturating Tropes of Sexuality, Tinkuy, and Third Gender in the Andes'', introduction to "Decolonizing the Sodomite: Queer Tropes of Sexuality in Colonial Andean Culture". ISBN 0-292-71267-7. [http://www.utexas.edu/utpress/excerpts/exhordec.html Article online].</ref> Richard Trexler gives an early Spanish account of religious third gender figures from the Inca empire in his 1995 book "Sex and Conquest": "And in each important temple or house of worship, they have a man or two, or more, depending on the idol, who go dressed in women's attire from the time they are children, and speak like them, and in manner, dress, and everything else they imitate women."<ref>Trexler, Richard C. (1995). ''Sex and Conquest''. Cornell University Press: Ithaca. p. 107</ref> This description draws into question whether the quariwarmi considered themselves a gender outside man or woman, or if they considered themselves women.  
In Peru, the pre-colonial Inca civilization had shamans called [[quariwarmi]], meaning "men-women," who were a mixed-gender role. Andean Studies scholar Michael Horswell writes that [[third gender]] ritual attendants to Chuqui Chinchay, a jaguar deity in Incan mythology, were "vital actors in Andean ceremonies" prior to Spanish colonisation. Horswell elaborates: "These quariwarmi (men-women) shamans mediated between the symmetrically dualistic spheres of Andean cosmology and daily life by performing rituals that at times required same-sex erotic practices. Their transvested attire served as a visible sign of a third space that negotiated between the masculine and the feminine, the present and the past, the living and the dead. Their shamanic presence invoked the androgynous creative force often represented in Andean mythology."<ref>Horswell, Michael J. (2006). ''Transculturating Tropes of Sexuality, Tinkuy, and Third Gender in the Andes'', introduction to "Decolonizing the Sodomite: Queer Tropes of Sexuality in Colonial Andean Culture". ISBN 0-292-71267-7. [http://www.utexas.edu/utpress/excerpts/exhordec.html Article online].</ref> Richard Trexler gives an early Spanish account of religious third gender figures from the Inca empire in his 1995 book "Sex and Conquest": "And in each important temple or house of worship, they have a man or two, or more, depending on the idol, who go dressed in women's attire from the time they are children, and speak like them, and in manner, dress, and everything else they imitate women."<ref>Trexler, Richard C. (1995). ''Sex and Conquest''. Cornell University Press: Ithaca. p. 107</ref> This description draws into question whether the quariwarmi considered themselves a gender outside man or woman, or if they considered themselves women.  
</translate>
</translate>
{{Clear}}
{{Clear}}
<translate>
<translate>
 
==Identities in Asia== <!--T:24-->
===Ininiikaazo and Ikwekaazo=== <!--T:45-->
 
<!--T:46-->
* '''Name of identity:''' ininiikaazo and the ikwekaazo
* '''Culture:''' Ojibwe people in what is now Canada
* '''Era:'''
* '''Description of sex/gender:''' Ininiikaazo means "woman who functions as a man," and ikwekaazo means "man who functions as a woman."
* '''Role in society:'''
 
<!--T:47-->
The Ojibwe recognized the ininiikaazo and the ikwekaazo pre-colonization. Ininiikaazo means "woman who functions as a man," and ikwekaazo means "man who functions as a woman."{{Citation needed}}
 
</translate>
{{Clear}}
<translate>
===Machi=== <!--T:48-->
 
<!--T:49-->
* '''Name of identity:''' Machi
* '''Culture:''' The Mapuche (Araucana) people in what is now Chile and Argentina
* '''Era:''' traditional to present
* '''Description of sex/gender:''' whether AMAB or AFAB, their spiritual practices involve cross-dressing. Many but not all Machi themselves
* '''Role in society:''' shaman, spiritual leader
 
<!--T:50-->
The Machi are the shamans of the Mapuche people. During their rituals, the Machi cross-dress in order to communicate with certain aspects of the Creator.<ref>Barbee, H., & Schrock, D. (2019). ''Un/gendering Social Selves: How Nonbinary People Navigate and Experience a Binarily Gendered World''. Sociological Forum. doi:10.1111/socf.12517 </ref>


</translate>
</translate>
{{Clear}}
{{Clear}}
<translate>
<translate>
==Identities in Asia== <!--T:51-->
===Hijra===<!--T:25-->


</translate>
</translate>
{{Clear}}
[[File:Hermaphrodite Indian entertainers (c. 1865).jpg|thumb|<translate><!--T:26--> A group of Hijra, circa 1865.</translate>]]
<translate>
<translate>
===Hijra===<!--T:52-->


</translate>
<!--T:27-->
[[File:Hermaphrodite Indian entertainers (c. 1865).jpg|thumb|<translate><!--T:53--> A group of Hijra, circa 1865.</translate>]]
<translate>
 
<!--T:54-->
{{main|hijra}}
{{main|hijra}}


<!--T:55-->
<!--T:28-->
* '''Name of identity:''' Hijra  
* '''Name of identity:''' Hijra  
* '''Culture:''' South Asian countries including India, Pakistan, and Bangladesh
* '''Culture:''' South Asian countries including India, Pakistan, and Bangladesh
Line 262: Line 121:
* '''Role in society:''' religious
* '''Role in society:''' religious


<!--T:56-->
<!--T:29-->
{{#if:1|{{#section:List of nonbinary identities|HijraDefinition}}}}
{{#if:1|{{#section:List of nonbinary identities|HijraDefinition}}}}


Line 268: Line 127:
{{Clear}}
{{Clear}}
<translate>
<translate>
===Bissu=== <!--T:57-->
===Bissu=== <!--T:30-->


</translate>
</translate>
[[File:Puang Matoa 2004.JPG|thumb|120px|<translate> <!--T:58--> A ''bissu'' leader named Puang Matoa Saidi, in 2004.<ref name="Saidi">M. Farid W Makkulau. "Remembered Saidi with Bissu Tradition." ''Palotaraq''. May 26, 2018. Retrieved July 14, 2020. https://palontaraq.id/2018/05/26/remembered-saidi-with-bissu-tradition</ref></translate>]]
[[File:Puang Matoa 2004.JPG|thumb|120px|<translate> <!--T:31--> A ''bissu'' leader named Puang Matoa Saidi, in 2004.<ref name="Saidi">M. Farid W Makkulau. "Remembered Saidi with Bissu Tradition." ''Palotaraq''. May 26, 2018. Retrieved July 14, 2020. https://palontaraq.id/2018/05/26/remembered-saidi-with-bissu-tradition</ref></translate>]]
<translate>
<translate>


<!--T:59-->
<!--T:32-->
* '''Name of identity:''' [[Bissu]]
* '''Name of identity:''' [[Bissu]]
* '''Culture:''' the Bugis people of Indonesia
* '''Culture:''' the Bugis people of Indonesia
Line 281: Line 140:
* '''Role in society:''' Priesthood.
* '''Role in society:''' Priesthood.


<!--T:60-->
<!--T:33-->
For the past six centuries, the Bugis people of Indonesia have divided their society into five separate genders. All five must harmoniously coexist. They are ''oroané'' (cisgender men), ''makkunrai'' (cisgender women), ''calabai'' (analogous to transgender women), ''calalai'' (analogous to transgender men), and ''bissu'' (all aspects of gender combined to form a whole).<ref>"Sulawesi's fifth gender" . Inside Indonesia. https://web.archive.org/web/20120728104208/http://www.insideindonesia.org/edition-66-apr-jun-2001/sulawesi-s-fifth-gender-3007484 Archived from the original on 28 July 2012. Retrieved 2011-07-25.</ref><ref><a href="http://www.iias.nl/iiasn/29/IIASNL29_27.pdf">"Sex, Gender, and Priests in South Sulawesi, Indonesia"</a> (PDF). International Institute for Asian Studies. Retrieved 2011-07-25. </ref> <ref>Davies, Sharyn Graham. Gender Diversity in Indonesia: Sexuality, Islam and Queer Selves (ASAA Women in Asia Series), Routledge, 2010.</ref><ref>Davies, Sharyn Graham. Challenging Gender Norms: Five Genders Among Bugis in Indonesia (Case Studies in Cultural Anthropology), Wadsworth Publishing, 2006.</ref><ref>Pelras, Christian. The Bugis (The Peoples of South-East Asia and the Pacific), Wiley-Blackwell, 1997.</ref><ref name=Prezi>{{cite web |url=http://www.iias.nl/iiasn/29/IIASNL29_27.pdf |title=Sex, Gender, and Priests in South Sulawesi, Indonesia |publisher=[[International Institute for Asian Studies]] |accessdate=2011-07-25 |archive-url=https://web.archive.org/web/20110721074825/http://www.iias.nl/iiasn/29/IIASNL29_27.pdf |archive-date=21 July 2011 |url-status=dead }}</ref>  
For the past six centuries, the Bugis people of Indonesia have divided their society into five separate genders. All five must harmoniously coexist. They are ''oroané'' (cisgender men), ''makkunrai'' (cisgender women), ''calabai'' (analogous to transgender women), ''calalai'' (analogous to transgender men), and ''bissu'' (all aspects of gender combined to form a whole).<ref>"Sulawesi's fifth gender" . Inside Indonesia. https://web.archive.org/web/20120728104208/http://www.insideindonesia.org/edition-66-apr-jun-2001/sulawesi-s-fifth-gender-3007484 Archived from the original on 28 July 2012. Retrieved 2011-07-25.</ref><ref><a href="http://www.iias.nl/iiasn/29/IIASNL29_27.pdf">"Sex, Gender, and Priests in South Sulawesi, Indonesia"</a> (PDF). International Institute for Asian Studies. Retrieved 2011-07-25. </ref> <ref>Davies, Sharyn Graham. Gender Diversity in Indonesia: Sexuality, Islam and Queer Selves (ASAA Women in Asia Series), Routledge, 2010.</ref><ref>Davies, Sharyn Graham. Challenging Gender Norms: Five Genders Among Bugis in Indonesia (Case Studies in Cultural Anthropology), Wadsworth Publishing, 2006.</ref><ref>Pelras, Christian. The Bugis (The Peoples of South-East Asia and the Pacific), Wiley-Blackwell, 1997.</ref><ref name=Prezi>{{cite web |url=http://www.iias.nl/iiasn/29/IIASNL29_27.pdf |title=Sex, Gender, and Priests in South Sulawesi, Indonesia |publisher=[[International Institute for Asian Studies]] |accessdate=2011-07-25 |archive-url=https://web.archive.org/web/20110721074825/http://www.iias.nl/iiasn/29/IIASNL29_27.pdf |archive-date=21 July 2011 |url-status=dead }}</ref>  


<!--T:61-->
<!--T:34-->
The Bugis believe that someone is born with the propensity to become the mixed gender ''bissu'', revealed in a baby whose genitalia are ambiguous ([[intersex]]). These ambiguous genitalia need not be visible; a normative male who becomes a ''bissu'' is believed to be female on the inside. This combination of sexes enables a 'meta-gender' identity to emerge. Ambiguous genitalia alone do not confer the state of being a ''bissu''.<ref>{{cite journal |url=http://www.insideindonesia.org/edition-66/sulawesi-s-fifth-gender-3007484 |title=Sulawesi's fifth gender |journal=[[Inside Indonesia]] |accessdate=2011-07-25 |archive-url=https://web.archive.org/web/20120728104208/http://www.insideindonesia.org/edition-66-apr-jun-2001/sulawesi-s-fifth-gender-3007484 |archive-date=28 July 2012 }}</ref> In order to become ''bissu'', one must learn the language, songs, and incantations, and have a gift for bestowing blessings. They must remain celibate and wear conservative clothes.<ref name=ABC/> In daily social life, the ''bissu'', the ''calabai'', and the ''calalai'' may enter the dwelling places of both men and women.<ref name=Prezi1>{{cite web|website=Prezi|url=https://prezi.com/yhh0sdzysou5/the-bugis-five-genders-and-belief-in-a-harmonious-world/|title=The Bugis Five Genders and Belief in a Harmonious World|first=Karlana|last=June|date=23 February 2015|accessdate=27 February 2019}}</ref>
The Bugis believe that someone is born with the propensity to become the mixed gender ''bissu'', revealed in a baby whose genitalia are ambiguous ([[intersex]]). These ambiguous genitalia need not be visible; a normative male who becomes a ''bissu'' is believed to be female on the inside. This combination of sexes enables a 'meta-gender' identity to emerge. Ambiguous genitalia alone do not confer the state of being a ''bissu''.<ref>{{cite journal |url=http://www.insideindonesia.org/edition-66/sulawesi-s-fifth-gender-3007484 |title=Sulawesi's fifth gender |journal=[[Inside Indonesia]] |accessdate=2011-07-25 |archive-url=https://web.archive.org/web/20120728104208/http://www.insideindonesia.org/edition-66-apr-jun-2001/sulawesi-s-fifth-gender-3007484 |archive-date=28 July 2012 }}</ref> In order to become ''bissu'', one must learn the language, songs, and incantations, and have a gift for bestowing blessings. They must remain celibate and wear conservative clothes.<ref name=ABC/> In daily social life, the ''bissu'', the ''calabai'', and the ''calalai'' may enter the dwelling places of both men and women.<ref name=Prezi1>{{cite web|website=Prezi|url=https://prezi.com/yhh0sdzysou5/the-bugis-five-genders-and-belief-in-a-harmonious-world/|title=The Bugis Five Genders and Belief in a Harmonious World|first=Karlana|last=June|date=23 February 2015|accessdate=27 February 2019}}</ref>


<!--T:62-->
<!--T:35-->
In pre-Islamic Bugis culture, ''bissu'' were seen as intermediaries between the people and the gods. Up until the 1940s, the ''bissu'' were still central to keeping ancient palace rituals alive, including coronations of kings and queens.<ref name=ABC/> After independence in 1949, the ancient Bugis kingdoms were incorporated into the new republic and ''bissus''' roles became increasingly sidelined. A regional Islamic rebellion in South Sulawesi led to further persecution. As the atmosphere became increasingly homophobic, fewer people were willing to take on the role of ''bissu''. By 2019, the numbers of ''bissu'' had declined dramatically, after years of increasing persecution and the tradition of revering ''bissu'' as traditional community priests. ''Bissu'' have mostly survived by participating in weddings as maids of honour and working as farmers as well as performing their cultural roles as priests. Hardline Islamic groups, police and politicians have all played their part in Indonesia's increased harassment and discrimination of the LGBTI community.<ref name=ABC/>  
In pre-Islamic Bugis culture, ''bissu'' were seen as intermediaries between the people and the gods. Up until the 1940s, the ''bissu'' were still central to keeping ancient palace rituals alive, including coronations of kings and queens.<ref name=ABC/> After independence in 1949, the ancient Bugis kingdoms were incorporated into the new republic and ''bissus''' roles became increasingly sidelined. A regional Islamic rebellion in South Sulawesi led to further persecution. As the atmosphere became increasingly homophobic, fewer people were willing to take on the role of ''bissu''. By 2019, the numbers of ''bissu'' had declined dramatically, after years of increasing persecution and the tradition of revering ''bissu'' as traditional community priests. ''Bissu'' have mostly survived by participating in weddings as maids of honour and working as farmers as well as performing their cultural roles as priests. Hardline Islamic groups, police and politicians have all played their part in Indonesia's increased harassment and discrimination of the LGBTI community.<ref name=ABC/>  


Line 293: Line 152:
{{Clear}}
{{Clear}}
<translate>
<translate>
===Waria=== <!--T:64-->
===Mukhannathun===<!--T:36-->


<!--T:65-->
<!--T:37-->
* '''Name of identity:''' Waria
* '''Culture:''' Indonesia
* '''Era:''' traditional to present
* '''Description of sex/gender:'''
* '''Role in society:''' often sex workers
 
<!--T:66-->
''Waria'' is a traditional third gender role found in modern Indonesia.<ref>Oostvogels, Robert (1995). ''The Waria of Indonesia: A Traditional Third Gender Role'', in Herdt (ed.), op cit.</ref><ref>Oostvogels, Robert (1995). ''The Waria of Indonesia: A Traditional Third Gender Role'', in Herdt (ed.), op cit.</ref> Because the discrimination they face, most warias only have the option to work as sex workers.
 
</translate>
{{Clear}}
<translate>
===Köçek=== <!--T:67-->
 
</translate>
[[File:Turkish - Dancing Kocek - Late 19th c - wiki.jpg|thumb|120px|<translate> <!--T:68--> ''"Köçek with a tambourine"'', Photograph late 19th century.</translate>]]
<translate>
 
<!--T:69-->
* '''Name of identity:''' köçek, from a Persian word meaning "little" or "young."
* '''Culture:''' In Turkey, köçek were recruited from among the ranks of the non-Muslim subject nations of the empire, such as Jews, Romani (Gypsies), Greeks, and Albanians.<ref name="Mevaid">{{cite web|url=http://www.ibnistan.net/sarkescinselk/sark2.html |title=Mevâid'de eşcinsel kültür |website=ibnistan.net |url-status=dead |archiveurl=https://web.archive.org/web/20160304073208/http://www.ibnistan.net/sarkescinselk/sark2.html |archivedate=March 4, 2016 }}</ref>
* '''Era:''' 17th to 19th centuries CE
* '''Description of sex/gender:''' AMAB and feminine
* '''Role in society:''' dancers, acrobats, entertainers, and sex workers in connection with harem culture
 
<!--T:70-->
In Turkey, in the 17th century Ottoman Empire, until the 19th century, the köçek were feminine AMAB people. They were the AMAB counterparts to the AFAB ''çengi'' (belly dancers), but the köçek were seen as more desirable.<ref name="Dancing fear & desire"/><ref>{{cite book|author=Tazz Richards|year=2000|title=The Belly Dance Book: Rediscovering the Oldest Dance|url=https://archive.org/details/bellydancebookre00rich|url-access=registration|pages= [https://archive.org/details/bellydancebookre00rich/page/11 11], 27, 28, 29–37, 32}}</ref> A ''köçek'' would begin training around the age of seven or eight to become expert at dancing to ''köçekçe'' music, and would be considered accomplished after about six years of study and practice. A dancer's career would last as long as he was beardless and retained his youthful appearance.<ref>{{cite book|author=Anthony Shay|date=2014|title=The Dangerous Lives of Public Performers: Dancing, Sex, and Entertainment in the Islamic World|url=https://books.google.com/books?id=BO1CBAAAQBAJ&printsec=frontcover#v=onepage|publisher=Palgrave MacMillan|ISBN=978-1-349-49268-8|page=25}}</ref> They wore makeup, long hair, jewels, velvet, and gold. Like belly dancers, their dance involved gyrating their hips and snapping their fingers to the rhythm. The occasions of their performances were wedding or circumcision celebrations, feasts and festivals, as well as the pleasure of the sultans and the aristocracy. The köçeks were available sexually, often to the highest bidder, in the passive role.<ref>{{cite book|author=Danielle J. van Dobben|year=2008|title=Dancing Modernity: Gender, sexuality and the state in the late Ottoman Empire and early Turkish Republic|url=http://arizona.openrepository.com/arizona/bitstream/10150/193284/1/azu_etd_2907_sip1_m.pdf|publisher=The University of Arizona, Near Eastern Studies|isbn=978-1-243-41693-3|pages=43–44, 47–51}}</ref><ref>{{cite book|author=Joseph A. Boone|year=2014|title=The Homoerotics of Orientalism: Mappings of Male Desire in Narratives of the Near and Middle East|publisher=Columbia University Press|ISBN=978-0-231-15110-8|page=102}}</ref> They performed before men who were screaming fans, and sometimes these audiences would become violent with one another as the fans tried to attract their attention.<ref name="Dancing fear & desire">{{cite book|author=Stavros Stavrou Karayanni|year=2006|url=https://books.google.com/books?isbn=088920926X|title=Dancing Fear & Desire: Race, Sexuality and Imperial Politics in Middle Eastern Dance|publisher=WLU Press|isbn=088920926X|pages=78, 82–83}}</ref>
 
</translate>
{{Clear}}
<translate>
===Xanith===<!--T:71-->
 
<!--T:72-->
* '''Name of identity:''' Xanith (also spelled '''Khaneeth''' or '''Khanith'''; خنيث;  ''khanīth'').  The word is closely related to مخنث ''mukhannath'', another word for feminine AMAB people described elsewhere on this page.<ref>{{cite book|editor=George Haggerty|date=2000|title=Encyclopedia of Gay Histories and Cultures|publisher=Garland Publishing Inc.|isbn=0-8153-1880-4|pages=[https://archive.org/details/encyclopediaofga00ghag/page/515 515–516]|url-access=registration|url=https://archive.org/details/encyclopediaofga00ghag/page/515}}</ref> More information is needed to determine whether these two entries on this page should be merged, or if they are distinct.
* '''Culture:''' Oman and the Arabian Peninsula
* '''Era:'''
* '''Description of sex/gender:''' AMAB and partially feminine
* '''Role in society:'''
 
<!--T:73-->
In Oman, the Xanith are AMAB people with a partially feminine gender expression.{{Citation needed}}
 
</translate>
{{Clear}}
<translate>
===Metis===<!--T:74-->
 
<!--T:75-->
* '''Name of identity:''' Metis
* '''Culture:''' Nepal
* '''Era:'''
* '''Description of sex/gender:''' AMAB and feminine
* '''Role in society:'''
 
<!--T:76-->
In Nepal, the Metis are AMAB people with a feminine gender expression.{{Citation needed}}
 
</translate>
{{Clear}}
<translate>
===Acault===<!--T:77-->
 
<!--T:78-->
* '''Name of identity:''' Acault
* '''Culture:''' Myanmar
* '''Era:'''
* '''Description of sex/gender:''' AMAB and feminine
* '''Role in society:'''
 
<!--T:79-->
In Myanmar, the Acault are AMAB people with a feminine gender expression.{{Citation needed}}
 
</translate>
{{Clear}}
<translate>
===Chuckchi shaman===<!--T:80-->
 
<!--T:81-->
* '''Name of identity:'''
* '''Culture:''' the indigenous Chuckchi people of Siberia
* '''Era:'''
* '''Description of sex/gender:''' usually AMAB and feminine
* '''Role in society:''' shaman
 
<!--T:82-->
In Siberia, the indigenous Chuckchi people have shaman who are a gender role that do not fit into the Western gender binary. They are usually feminine AMAB people.{{Citation needed}}
 
</translate>
{{Clear}}
<translate>
===Sumerian priesthood===<!--T:83-->
 
<!--T:84-->
* '''Name of identity:''' Assinnu, Kurgarru, and Kalaturru
* '''Culture:''' ancient Sumeria, in what is now the country of Iraq
* '''Era:'''
* '''Description of sex/gender:''' Each of these three classes of priesthood had a different gender identity: feminine AMAB, masculine AFAB, and nonbinary. No surviving records tell us which word was for which gender.
* '''Role in society:''' priesthood
 
<!--T:85-->
In what is now Iraq, the ancient Sumerians had several kinds of priesthoods that do not fit into the Western gender binary, called Assinnu, Kurgarru, and Kalaturru.{{Citation needed}}
 
</translate>
{{Clear}}
<translate>
===Bacha Posh===<!--T:86-->
 
<!--T:87-->
* '''Name of identity:''' bacha posh (بچه پوش literally "dressed as a boy")
* '''Culture:''' Afghanistan and Pakistan
* '''Era:''' about 1900 CE to present<ref>{{cite book|last=Ford|first=Cheryl Waiters, with Darnella|title=Blood, sweat, and high heels: a memoir|publisher=iUniverse|location=Bloomington|isbn=146205496X|pages=9}}</ref>
* '''Description of sex/gender:''' AFAB and masculine
* '''Role in society:''' to perform the family duties of a son
 
<!--T:88-->
In Afghanistan and Pakistan, there is a 100 year old tradition in which a family with no sons will choose a daughter to raise as a ''bacha posh'', a male or intermediate gender role. This lasts until the child has reached marriage age, whereupon the child is pressured to switch to a female gender role.{{Citation needed}}
 
</translate>
{{Clear}}
<translate>
===Mukhannathun===<!--T:89-->
 
<!--T:90-->
* '''Name of identity:''' Mukhannathun (Arabic مخنثون "effeminate ones", "men who resemble women", singular mukhannath)
* '''Name of identity:''' Mukhannathun (Arabic مخنثون "effeminate ones", "men who resemble women", singular mukhannath)
* '''Culture:'''  
* '''Culture:'''  
Line 426: Line 161:
* '''Role in society:'''  
* '''Role in society:'''  


<!--T:91-->
<!--T:38-->
In classical Arabic writings, people called Mukhannathun were queer people who were assigned male at birth. They were analogous to transgender women, or to very feminine gay men, depending on the individual. In Sunan Abu-Dawud, Book 41, Number 4910, Mohammed said to exile a mukhannath, and said not to kill them.<ref>USC-MSA compendium of Muslim Text: Partial Translation of Sunan Abu-Dawud, Book 41:General Behavior (Kitab Al-Adab), Number 4910 http://www.usc.edu/schools/college/crcc/engagement/resources/texts/muslim/hadith/abudawud/041.sat.html#041.4910</ref> At one point during the Umayyad dynasty, a caliph ordered that all mukhannathun should be castrated. In response to this, a group of mukhannathun are recorded as having this conversation about it: "This is simply a circumcision which we must undergo again." "Or rather the Greater Circumcision!" "With castration I have become a mukhannath in truth!" "Or rather we have become women in truth!" "We have been spared the trouble of carrying around a spout for urine." "What would we do with an unused weapon anyway?"<ref>Rowson, Everett K. (October 1991). <a href="http://www.williamapercy.com/wiki/images/The_effeminates_of_early_medina.pdf">"The Effeminates of Early Medina"</a> (PDF). Journal of the American Oriental Society (American Oriental Society) 111 (4): 671–693. doi:10.2307/603399 . JSTOR 603399.</ref>
In classical Arabic writings, people called Mukhannathun were queer people who were assigned male at birth. They were analogous to transgender women, or to very feminine gay men, depending on the individual. In Sunan Abu-Dawud, Book 41, Number 4910, Mohammed said to exile a mukhannath, and said not to kill them.<ref>USC-MSA compendium of Muslim Text: Partial Translation of Sunan Abu-Dawud, Book 41:General Behavior (Kitab Al-Adab), Number 4910 http://www.usc.edu/schools/college/crcc/engagement/resources/texts/muslim/hadith/abudawud/041.sat.html#041.4910</ref> At one point during the Umayyad dynasty, a caliph ordered that all mukhannathun should be castrated. In response to this, a group of mukhannathun are recorded as having this conversation about it: "This is simply a circumcision which we must undergo again." "Or rather the Greater Circumcision!" "With castration I have become a mukhannath in truth!" "Or rather we have become women in truth!" "We have been spared the trouble of carrying around a spout for urine." "What would we do with an unused weapon anyway?"<ref>Rowson, Everett K. (October 1991). <a href="http://www.williamapercy.com/wiki/images/The_effeminates_of_early_medina.pdf">"The Effeminates of Early Medina"</a> (PDF). Journal of the American Oriental Society (American Oriental Society) 111 (4): 671–693. doi:10.2307/603399 . JSTOR 603399.</ref>


Line 432: Line 167:
{{Clear}}
{{Clear}}
<translate>
<translate>
===Asog===<!--T:92-->
===Asog===<!--T:39-->


</translate>
</translate>
[[File:Potters at work. The one on the right is a man in woman's garb (Itneg people, 1922).jpg|thumb|<translate> <!--T:93--> Potters from the Itneg people. The person on the right is a ''bayok'' in female attire (c. 1922).<ref name="cole">{{cite journal|first1=Fay-Cooper|last1= Cole|first2=Albert |last2=Gale|year=1922|title=The Tinguian; Social, Religious, and Economic life of a Philippine tribe|journal=Field Museum of Natural History: Anthropological Series|volume=14|issue=2|pages=[https://archive.org/details/tinguiansocialre142cole/page/235 235]–493|url=https://archive.org/details/tinguiansocialre142cole}}</ref></translate>]]
[[File:Potters at work. The one on the right is a man in woman's garb (Itneg people, 1922).jpg|thumb|<translate> <!--T:40--> Potters from the Itneg people. The person on the right is a ''bayok'' in female attire (c. 1922).<ref name="cole">{{cite journal|first1=Fay-Cooper|last1= Cole|first2=Albert |last2=Gale|year=1922|title=The Tinguian; Social, Religious, and Economic life of a Philippine tribe|journal=Field Museum of Natural History: Anthropological Series|volume=14|issue=2|pages=[https://archive.org/details/tinguiansocialre142cole/page/235 235]–493|url=https://archive.org/details/tinguiansocialre142cole}}</ref></translate>]]
<translate>
<translate>


<!--T:94-->
<!--T:41-->
* '''Name of identity:''' called ''asog'' in groups in the Visayan islands, and ''bayok'' in the Luzon islands.<ref>http://intersections.anu.edu.au/issue2/carolyn2.html</ref>
* '''Name of identity:''' called ''asog'' in groups in the Visayan islands, and ''bayok'' in the Luzon islands.<ref>http://intersections.anu.edu.au/issue2/carolyn2.html</ref>
* '''Culture:''' indigenous peoples of the Philippines
* '''Culture:''' indigenous peoples of the Philippines
Line 445: Line 180:
* '''Role in society:''' shaman
* '''Role in society:''' shaman


<!--T:95-->
<!--T:42-->
In the Philippines, various pre-colonial ethnic groups had spiritual functionaries called ''babaylan'', ''balian'', or ''katalonan''. A few of them were AMAB people with a feminine gender expression called ''asog'' in groups in the Visayan islands and ''bayok'' in the Luzon islands.<ref>http://intersections.anu.edu.au/issue2/carolyn2.html</ref> Persecution of non-Christian, non-Muslim people and the imposition of patriarchy and binary gender has led to the erasure of these social roles.<ref>https://books.google.com.ph/books?id=93lag7tXriIC&printsec=frontcover#v=onepage&q&f=false</ref>   
In the Philippines, various pre-colonial ethnic groups had spiritual functionaries called ''babaylan'', ''balian'', or ''katalonan''. A few of them were AMAB people with a feminine gender expression called ''asog'' in groups in the Visayan islands and ''bayok'' in the Luzon islands.<ref>http://intersections.anu.edu.au/issue2/carolyn2.html</ref> Persecution of non-Christian, non-Muslim people and the imposition of patriarchy and binary gender has led to the erasure of these social roles.<ref>https://books.google.com.ph/books?id=93lag7tXriIC&printsec=frontcover#v=onepage&q&f=false</ref>   


Line 451: Line 186:
{{Clear}}
{{Clear}}
<translate>
<translate>
===Kathoey===<!--T:96-->
===Kathoey===<!--T:43-->


</translate>
</translate>
[[File:Kathoy1649.jpg|thumb|<translate> <!--T:97--> Kathoeys on the stage of a cabaret show.</translate>]]
[[File:Kathoy1649.jpg|thumb|<translate> <!--T:44--> Kathoeys on the stage of a cabaret show.</translate>]]
<translate>
<translate>


<!--T:98-->
<!--T:45-->
{{main|kathoey}}
{{main|kathoey}}


<!--T:99-->
<!--T:46-->
* '''Name of identity:''' Kathoey. Often rendered as "ladyboy" in English.
* '''Name of identity:''' Kathoey. Often rendered as "ladyboy" in English.
* '''Culture:''' Thailand
* '''Culture:''' Thailand
Line 467: Line 202:
* '''Role in society:''' today, kathoey often have occupations that are usually associated with women, such as in shops, restaurants, and beauty salons, but also in factories (a reflection of Thailand's high proportion of female industrial workers).<ref name="SwinterNsak">Winter S, Udomsak N (2002). [http://www.symposion.com/ijt/ijtvo06no01_04.htm Male, Female and Transgender: Stereotypes and Self in Thailand] {{webarchive|url=https://web.archive.org/web/20070228130914/http://www.symposion.com/ijt/ijtvo06no01_04.htm |date=28 February 2007 }}. ''International Journal of Transgenderism''. 6,1</ref> Kathoey also work in entertainment and tourist centres, in cabarets, and as sex workers.<ref name="Tooru Nemoto">{{cite journal|last=Nemoto|first=Tooru|year=2012|title=HIV-Related Risk Behaviors among Kathoey (Male-to-Female Transgender) Sex Workers in Bangkok, Thailand|url=|journal=AIDS Care|volume=24|issue=2|pages=210–9|doi=10.1080/09540121.2011.597709|pmc=3242825|pmid=21780964}}</ref>
* '''Role in society:''' today, kathoey often have occupations that are usually associated with women, such as in shops, restaurants, and beauty salons, but also in factories (a reflection of Thailand's high proportion of female industrial workers).<ref name="SwinterNsak">Winter S, Udomsak N (2002). [http://www.symposion.com/ijt/ijtvo06no01_04.htm Male, Female and Transgender: Stereotypes and Self in Thailand] {{webarchive|url=https://web.archive.org/web/20070228130914/http://www.symposion.com/ijt/ijtvo06no01_04.htm |date=28 February 2007 }}. ''International Journal of Transgenderism''. 6,1</ref> Kathoey also work in entertainment and tourist centres, in cabarets, and as sex workers.<ref name="Tooru Nemoto">{{cite journal|last=Nemoto|first=Tooru|year=2012|title=HIV-Related Risk Behaviors among Kathoey (Male-to-Female Transgender) Sex Workers in Bangkok, Thailand|url=|journal=AIDS Care|volume=24|issue=2|pages=210–9|doi=10.1080/09540121.2011.597709|pmc=3242825|pmid=21780964}}</ref>


<!--T:100-->
<!--T:47-->
In Thailand, ''[[kathoey]]'' can refer to a variety of kinds of LGBT people, but more specifically it means AMAB people who are feminine, and who may seek physical transition, and who do not entirely consider themselves to be men or women.<ref>Winter, Sam (2003). Research and discussion paper: ''Language and identity in transgender: gender wars and the case of the Thai kathoey''. Paper presented at the Hawaii conference on Social Sciences, Waikiki, June 2003. [http://web.hku.hk/~sjwinter/TransgenderASIA/paper_language_and_identity.htm Article online].</ref>  
In Thailand, ''[[kathoey]]'' can refer to a variety of kinds of LGBT people, but more specifically it means AMAB people who are feminine, and who may seek physical transition, and who do not entirely consider themselves to be men or women.<ref>Winter, Sam (2003). Research and discussion paper: ''Language and identity in transgender: gender wars and the case of the Thai kathoey''. Paper presented at the Hawaii conference on Social Sciences, Waikiki, June 2003. [http://web.hku.hk/~sjwinter/TransgenderASIA/paper_language_and_identity.htm Article online].</ref>  


Line 473: Line 208:
{{Clear}}
{{Clear}}
<translate>
<translate>
===Mutarajjulat=== <!--T:101-->
===Mutarajjulat=== <!--T:48-->


<!--T:102-->
<!--T:49-->
* '''Name of identity:''' Mutarajjulat, "women who wish to resemble men."<ref name="bowen">Gary Bowen. "A Dictionary of Words for Masculine Women." ''FTM International.'' May 15, 1995. Retrieved November 5, 1996. http://web.archive.org/web/19961105010926/http://www.ftm-intl.org/Wrtngs/ftm-words.gary.html</ref>
* '''Name of identity:''' Mutarajjulat, "women who wish to resemble men."<ref name="bowen">Gary Bowen. "A Dictionary of Words for Masculine Women." ''FTM International.'' May 15, 1995. Retrieved November 5, 1996. http://web.archive.org/web/19961105010926/http://www.ftm-intl.org/Wrtngs/ftm-words.gary.html</ref>
* '''Culture:''' Islam<ref name="mutarajjulat cook">David Cook. "Women fighting in jihad?" ''Female Terrorism and Militancy: Agency , Utility, and Organization.'' Cindy D. Ness, ed. New York: Routledge, 2008. Pp. 38-39.</ref>
* '''Culture:''' Islam<ref name="mutarajjulat cook">David Cook. "Women fighting in jihad?" ''Female Terrorism and Militancy: Agency , Utility, and Organization.'' Cindy D. Ness, ed. New York: Routledge, 2008. Pp. 38-39.</ref>
Line 482: Line 217:
* '''Role in society:''' unknown
* '''Role in society:''' unknown


<!--T:103-->
<!--T:50-->
In the ninth through eleventh centuries, there were "a category of women known as the mutarajjulat, women who act or dress like men. These women were cursed by the Prophet Muhammad, who grouped them together with men who acted or dressed like women (probably effeminates or passive homosexuals). However, the grouping of these two categories together does not necessarily mean that the mutarajjulat were [[lesbians]] (because condemnations of lesbians used a different word), but more probably that these were women who participated in the world of men and dressed like men. Although there are few historical anecdotes about such women, there are a number of accounts in literary folk tales that indicate they fought in battles."<ref name="mutarajjulat cook" />
In the ninth through eleventh centuries, there were "a category of women known as the mutarajjulat, women who act or dress like men. These women were cursed by the Prophet Muhammad, who grouped them together with men who acted or dressed like women (probably effeminates or passive homosexuals). However, the grouping of these two categories together does not necessarily mean that the mutarajjulat were [[lesbian]]s (because condemnations of lesbians used a different word), but more probably that these were women who participated in the world of men and dressed like men. Although there are few historical anecdotes about such women, there are a number of accounts in literary folk tales that indicate they fought in battles."<ref name="mutarajjulat cook" />


==Identities in Australia and Oceania== <!--T:104-->
==Identities in Australia and Oceania== <!--T:51-->


===Sistergirl and brotherboy=== <!--T:105-->
===Sistergirl and brotherboy=== <!--T:52-->


<!--T:106-->
<!--T:106-->
Line 493: Line 228:
* '''Culture:''' Queensland Aboriginal and Torres Strait Islander communities
* '''Culture:''' Queensland Aboriginal and Torres Strait Islander communities
* '''Era:''' to present
* '''Era:''' to present
* '''Description of sex/gender:''' Sistergirl is analogous to [[transfeminine]]. Brotherboy is analogous to [[transmasculine]].<ref name="atsaq">http://www.atsaq.com/files/Supporting%20Transgender%20and%20Sistergirl%20Web%20verision.pdf (Dead link)</ref>
* '''Description of sex/gender:''' Sistergirl is analogous to [[transfeminine]]. Brotherboy is analogous to [[transmasculine]].<ref name="atsaq">https://web.archive.org/web/20180902184546/http://www.atsaq.com/files/Supporting%20Transgender%20and%20Sistergirl%20Web%20verision.pdf</ref>
* '''Role in society:'''  
* '''Role in society:'''  


<!--T:107-->
<!--T:53-->
In Australia, Queensland Aboriginal and Torres Strait Islander communities recognize identities called sistergirl ([[AMAB]] people who have a feminine spirit) and brotherboy ([[AFAB]] people who have a masculine spirit). Brotherboys and Sistergirls can have binary or nonbinary genders.<ref name="Moon">{{Cite web |title=Brotherboys And Sistergirls: We Need To Decolonise Our Attitude Towards Gender In This Country |author=Moon, Hayden |work=Junkee |date=20 July 2020 |access-date=17 September 2020 |url= https://junkee.com/brotherboy-sistergirl-decolonise-gender/262222}}</ref><ref name="atsaq" />
In Australia, Queensland Aboriginal and Torres Strait Islander communities recognize identities called sistergirl ([[AMAB]] people who have a feminine spirit) and brotherboy ([[AFAB]] people who have a masculine spirit). Brotherboys and Sistergirls can have binary or nonbinary genders.<ref name="Moon">{{Cite web |title=Brotherboys And Sistergirls: We Need To Decolonise Our Attitude Towards Gender In This Country |author=Moon, Hayden |work=Junkee |date=20 July 2020 |access-date=17 September 2020 |url= https://junkee.com/brotherboy-sistergirl-decolonise-gender/262222}}</ref><ref name="atsaq" />


Line 503: Line 238:
<translate>
<translate>


===Yimpininni===<!--T:108-->
===Yimpininni===<!--T:53-->


<!--T:109-->
<!--T:54-->
* '''Name of identity:''' Yimpininni. Less traditionally, rendered in English as Sistagirl.
* '''Name of identity:''' Yimpininni. Less traditionally, rendered in English as Sistagirl.
* '''Culture:''' Tiwi Island culture
* '''Culture:''' Tiwi Island culture
Line 512: Line 247:
* '''Role in society:'''  
* '''Role in society:'''  


<!--T:110-->
<!--T:55-->
In Tiwi Island culture, "Sistagirl", traditionally ''Yimpininni'', is an identity analogous to trans woman.<ref>https://aboriginalartandculture.wordpress.com/2011/02/06/bindi-cole-and-the-sistagirls/</ref>
In Tiwi Island culture, "Sistagirl", traditionally ''Yimpininni'', is an identity analogous to trans woman.<ref>https://aboriginalartandculture.wordpress.com/2011/02/06/bindi-cole-and-the-sistagirls/</ref>


Line 518: Line 253:
{{Clear}}
{{Clear}}
<translate>
<translate>
===Fa'afafine===<!--T:111-->
===Fa'afafine===<!--T:56-->


</translate>
</translate>
[[File:Auckland pride parade 2016 37.jpg|thumb|<translate><!--T:112--> Fa'afafine banner at the Auckland pride parade in 2016.</translate>]]
[[File:Auckland pride parade 2016 37.jpg|thumb|<translate><!--T:57--> Fa'afafine banner at the Auckland pride parade in 2016.</translate>]]
<translate>
<translate>


<!--T:113-->
<!--T:58-->
{{main|Fa'afafine}}
{{main|Fa'afafine}}


<!--T:114-->
<!--T:59-->
* '''Name of identity:''' Fa'afafine, meaning "in the manner of a woman" in Samoa<ref name=":1">Wade, Lisa & Myra Marz Ferree.  ''Gender: Ideas, Interactions, Institutions.''  New York: W. W. Norton, 2015.</ref>.
* '''Name of identity:''' Fa'afafine, meaning "in the manner of a woman" in Samoa<ref name=":1">Wade, Lisa & Myra Marz Ferree.  ''Gender: Ideas, Interactions, Institutions.''  New York: W. W. Norton, 2015.</ref>.
* '''Culture:''' Samoa
* '''Culture:''' Samoa
Line 534: Line 269:
* '''Role in society:''' Faʻafafine are known for their hard work and dedication to the family, in the Samoan tradition of ''tautua'' or service to family. Ideas of the family in Samoa and Polynesia are markedly different from Western constructions, and include all the members of a ''sa'', or communal family within the ''faʻamatai'' family systems.<ref>Saleimoa Vaai, Samoa Faa-matai and the Rule of Law (Apia: The National University of Samoa Le Papa-I-Galagala, 1999).</ref> Traditionally, faʻafafine follow the training of the women's daily work in an ''Aiga'' (Samoan family group).<ref>Danielsson, B., T. Danielsson, and R. Pierson. 1978. Polynesia's third sex: The gay life starts in the kitchen. Pacific Islands Monthly 49:10–13.</ref>
* '''Role in society:''' Faʻafafine are known for their hard work and dedication to the family, in the Samoan tradition of ''tautua'' or service to family. Ideas of the family in Samoa and Polynesia are markedly different from Western constructions, and include all the members of a ''sa'', or communal family within the ''faʻamatai'' family systems.<ref>Saleimoa Vaai, Samoa Faa-matai and the Rule of Law (Apia: The National University of Samoa Le Papa-I-Galagala, 1999).</ref> Traditionally, faʻafafine follow the training of the women's daily work in an ''Aiga'' (Samoan family group).<ref>Danielsson, B., T. Danielsson, and R. Pierson. 1978. Polynesia's third sex: The gay life starts in the kitchen. Pacific Islands Monthly 49:10–13.</ref>


<!--T:115-->
<!--T:60-->
{{#if:1|{{#section:List of nonbinary identities|Fa'afafineDefinition}}}}
{{#if:1|{{#section:List of nonbinary identities|Fa'afafineDefinition}}}}


Line 540: Line 275:
{{Clear}}
{{Clear}}
<translate>
<translate>
===Whakawahine and Wakatane=== <!--T:116-->
===Māhū===<!--T:61-->
 
<!--T:117-->
* '''Name of identity:''' Whakawahine and Wakatane
* '''Culture:''' New Zealand Māori
* '''Era:''' traditional to present
* '''Description of sex/gender:''' Whakawahine are feminine and AMAB. Wakatane are masculine and AFAB.
* '''Role in society:'''
 
<!--T:118-->
In New Zealand, the Maori culture recognizes transgender identities called Whakawahine (feminine and AMAB) and Wakatane (masculine and AFAB).{{Citation needed}}
 
</translate>
{{Clear}}
<translate>
===Māhū===<!--T:119-->


</translate>
</translate>
[[File:Paul Gauguin 063.jpg|thumb|200px|<translate> <!--T:120--> ''Papa Moe (Mysterious Water)'', an oil painting by the Westerner, Paul Gauguin, from 1893. It depicts a māhū in Tahiti drinking from a waterfall.<ref>Mario Vargas Llosa. "The men-women of the Pacific." ''Tate Britain.'' http://www.tate.org.uk/context-comment/articles/men-women-pacific</ref><ref>Stephen F. Eisenman. Gauguin's Skirt. 1997.</ref></translate>]]
[[File:Paul Gauguin 063.jpg|thumb|200px|<translate> <!--T:62--> ''Papa Moe (Mysterious Water)'', an oil painting by the Westerner, Paul Gauguin, from 1893. It depicts a māhū in Tahiti drinking from a waterfall.<ref>Mario Vargas Llosa. "The men-women of the Pacific." ''Tate Britain.'' http://www.tate.org.uk/context-comment/articles/men-women-pacific</ref><ref>Stephen F. Eisenman. Gauguin's Skirt. 1997.</ref></translate>]]
<translate>
<translate>


Line 564: Line 284:
{{main|Māhū}}
{{main|Māhū}}


<!--T:122-->
<!--T:63-->
* '''Name of identity:''' māhū (meaning "in the middle")
* '''Name of identity:''' māhū (meaning "in the middle")
* '''Culture:''' the Kanaka Maoli (Hawaiian) and Maohi (Tahitian) cultures
* '''Culture:''' the Kanaka Maoli (Hawaiian) and Maohi (Tahitian) cultures
Line 571: Line 291:
* '''Role in society:'''  
* '''Role in society:'''  


<!--T:123-->
<!--T:64-->
{{#if:1|{{#section:List of nonbinary identities|MahuDefinition}}}}<ref name=NBGQ2016>"NB/GQ Survey 2016 - the worldwide results." ''Gender Census.'' March 19, 2016. http://gendercensus.tumblr.com/post/141311159050/nbgq-survey-2016-the-worldwide-results</ref>
{{#if:1|{{#section:List of nonbinary identities|MahuDefinition}}}}<ref name=NBGQ2016>"NB/GQ Survey 2016 - the worldwide results." ''Gender Census.'' March 19, 2016. http://gendercensus.tumblr.com/post/141311159050/nbgq-survey-2016-the-worldwide-results</ref>


Line 577: Line 297:
{{Clear}}
{{Clear}}
<translate>
<translate>
===Akava'ine=== <!--T:65-->


===Akava'ine=== <!--T:124-->
<!--T:66-->
 
<!--T:125-->
* '''Name of identity:''' Akava'ine. According to the Cook Islands Maori dictionary (1995) 'akava'ine comes from the prefix ''aka'' ("to be or to behave like") and ''va'ine'' ("woman"),<ref name="BuseTaringa1995">{{cite book|author1=Jasper Buse|author2=Raututi Taringa|title=Cook Islands Maori Dictionary|url=https://books.google.com/books?id=AT2ENAHoS28C&pg=PA51|accessdate=27 July 2013|year=1995|isbn=978-0-7286-0230-4|page=51}}</ref> or simply, "to behave as a woman".<ref name="BuseTaringa1995"/><ref name="Alexeyeff2009">{{cite book|author=Kalissa Alexeyeff|title=Dancing from the Heart: Movement, Gender, and Cook Islands Globalization|url=https://books.google.com/books?id=SdmBdhq6l-gC&pg=PT105|accessdate=27 July 2013|year=2009|publisher=University of Hawaii Press|isbn=978-0-8248-3244-5|page=105}}</ref>)
* '''Name of identity:''' Akava'ine. According to the Cook Islands Maori dictionary (1995) 'akava'ine comes from the prefix ''aka'' ("to be or to behave like") and ''va'ine'' ("woman"),<ref name="BuseTaringa1995">{{cite book|author1=Jasper Buse|author2=Raututi Taringa|title=Cook Islands Maori Dictionary|url=https://books.google.com/books?id=AT2ENAHoS28C&pg=PA51|accessdate=27 July 2013|year=1995|isbn=978-0-7286-0230-4|page=51}}</ref> or simply, "to behave as a woman".<ref name="BuseTaringa1995"/><ref name="Alexeyeff2009">{{cite book|author=Kalissa Alexeyeff|title=Dancing from the Heart: Movement, Gender, and Cook Islands Globalization|url=https://books.google.com/books?id=SdmBdhq6l-gC&pg=PT105|accessdate=27 July 2013|year=2009|publisher=University of Hawaii Press|isbn=978-0-8248-3244-5|page=105}}</ref>)
* '''Culture:''' Cook Islands Māori
* '''Culture:''' Cook Islands Māori
Line 587: Line 306:
* '''Role in society:''' work that is traditionally women's work, especially sewing. Some ''akava'ine'' take part in the making of ''tivaevae'' (quilts), an activity traditionally done by the women of the community.<ref name="LittleMcAnany2011">{{cite book|author1=Walter E. Little|author2=Patricia Ann McAnany|title=Textile Economies: Power and Value from the Local to the Transnational|url=https://books.google.com/books?id=woPmXQOU4hUC&pg=PA72|accessdate=27 July 2013|date=16 October 2011|publisher=Rowman Altamira|isbn=978-0-7591-2061-7|page=72}}</ref>
* '''Role in society:''' work that is traditionally women's work, especially sewing. Some ''akava'ine'' take part in the making of ''tivaevae'' (quilts), an activity traditionally done by the women of the community.<ref name="LittleMcAnany2011">{{cite book|author1=Walter E. Little|author2=Patricia Ann McAnany|title=Textile Economies: Power and Value from the Local to the Transnational|url=https://books.google.com/books?id=woPmXQOU4hUC&pg=PA72|accessdate=27 July 2013|date=16 October 2011|publisher=Rowman Altamira|isbn=978-0-7591-2061-7|page=72}}</ref>


<!--T:126-->
<!--T:67-->
In the Cook Islands, some people who do not fit the Western gender binary are called akava'ine.<ref name=":1" />
In the Cook Islands, some people who do not fit the Western gender binary are called akava'ine.<ref name=":1" />


Line 593: Line 312:
{{Clear}}
{{Clear}}
<translate>
<translate>
==Identities in Europe== <!--T:127-->
==Identities in Europe== <!--T:68-->


===Burrnesha=== <!--T:128-->
===Burrnesha=== <!--T:69-->


</translate>
</translate>
[[File:Sworn virgin in Rapsha, Albania.gif|thumb|200px|<translate><!--T:129--> Sworn virgin in Rapsha, Hoti, Ottoman Albania, at the beginning of the 20th century.</translate>]]
[[File:Sworn virgin in Rapsha, Albania.gif|thumb|200px|<translate><!--T:70--> Sworn virgin in Rapsha, Hoti, Ottoman Albania, at the beginning of the 20th century.</translate>]]
<translate>
<translate>


<!--T:130-->
<!--T:71-->
* '''Name of identity:''' Burrnesha, meaning "sworn virgins"
* '''Name of identity:''' Burrnesha, meaning "sworn virgins"
* '''Culture:''' Albania
* '''Culture:''' Albania
Line 608: Line 327:
* '''Role in society:''' most roles that otherwise only men are allowed to do
* '''Role in society:''' most roles that otherwise only men are allowed to do


<!--T:131-->
<!--T:72-->
In Albania, the Burrnesha are AFAB people with a masculine gender expression and role. This tradition goes back to at least the 1400s, and is still practiced.{{Citation needed}}
In Albania, the Burrnesha are AFAB people with a masculine gender expression and role. This tradition goes back to at least the 1400s, and is still practiced.{{Citation needed}}


Line 614: Line 333:
{{Clear}}
{{Clear}}
<translate>
<translate>
===Femminiello=== <!--T:132-->
===Femminiello=== <!--T:73-->


</translate>
</translate>
[[File:Il femminiello.jpg|thumb|200px|''Il femminiello,'' painted by Giuseppe Bonito (1707-1789) sometime between 1740 and 1760. The femminiello's missing teeth and goitre are signs of poverty and malnutrition, but the red coral necklace represents good fortune.<ref name="Femminiello Portland" />]]
[[File:Il femminiello.jpg|thumb|200px|<translate><!--T:74--> ''Il femminiello,'' painted by Giuseppe Bonito (1707-1789) sometime between 1740 and 1760. The femminiello's missing teeth and goitre are signs of poverty and malnutrition, but the red coral necklace represents good fortune.</translate><ref name="Femminiello Portland" />]]
<translate>
<translate>


<!--T:133-->
<!--T:75-->
* '''Name of identity:''' ''il femminiello'' (singular), or ''i femminielli'' (plural), meaning "the little female-men." This comes from ''femmina'' ("woman"), with ''-iello'', which is a diminuitive term of endearment, with a masculine -o ending. This is neither derogatory nor an insult.<ref name="Femminiello Portland">"The Femminiello." ''Portland Art Museum.'' http://portlandartmuseum.us/mwebcgi/mweb.exe?request=record;id=68749;type=101</ref><ref name="NaplesLDM">"The Femminiello in Neapolitan Culture." ''Naples: Life, Death, & Miracles.'' November 2009. Retrieved July 28, 2020. http://www.naplesldm.com/femm.php</ref>
* '''Name of identity:''' ''il femminiello'' (singular), or ''i femminielli'' (plural), meaning "the little female-men." This comes from ''femmina'' ("woman"), with ''-iello'', which is a diminuitive term of endearment, with a masculine -o ending. This is neither derogatory nor an insult.<ref name="Femminiello Portland">"The Femminiello." ''Portland Art Museum.'' http://portlandartmuseum.us/mwebcgi/mweb.exe?request=record;id=68749;type=101</ref><ref name="NaplesLDM">"The Femminiello in Neapolitan Culture." ''Naples: Life, Death, & Miracles.'' November 2009. Retrieved July 28, 2020. http://www.naplesldm.com/femm.php</ref>
* '''Culture:''' Naples, Italy.<ref name="teenvogue">Lucy Diavolo. "Gender variance around the world over time." ''Teen Vogue'' (magazine). June 21, 2017. Retrieved July 28, 2020.  https://www.teenvogue.com/story/gender-variance-around-the-world</ref> Specifically, they are centered in "the Spanish Quarter, the most impoverished neighborhood in the city."<ref name="Femminiello Portland" />
* '''Culture:''' Naples, Italy.<ref name="teenvogue">Lucy Diavolo. "Gender variance around the world over time." ''Teen Vogue'' (magazine). June 21, 2017. Retrieved July 28, 2020.  https://www.teenvogue.com/story/gender-variance-around-the-world</ref> Specifically, they are centered in "the Spanish Quarter, the most impoverished neighborhood in the city."<ref name="Femminiello Portland" />
Line 627: Line 346:
* '''Role in society:''' "Women's work," according to local traditional gender roles, such as looking after children, housework, and running errands. Sex work. Priests, and a source of good luck.<ref name="NaplesLDM" />
* '''Role in society:''' "Women's work," according to local traditional gender roles, such as looking after children, housework, and running errands. Sex work. Priests, and a source of good luck.<ref name="NaplesLDM" />


<!--T:134-->
<!--T:76-->
In Italy, the femminielli are people who were assigned male at birth, and who begin to express femininity in mannerisms and clothing preferences from early childhood.<ref name="Femminiello Portland" /> They continue to do so into old age. However, they do not hide that they were assigned male at birth.<ref name="Femminiello Portland" /> The locals have always been accepting of the femminielli, and see them as good luck.<ref name="Femminiello Portland" /><ref name="NaplesLDM" /> Neapolitans invite a femminiello to come with them when they gamble in order to improve their luck,<ref name="Femminiello Portland" /> and mothers ask feminielli to bless their new-born babies.<ref name="NaplesLDM" /> There is a Neapolitan proverb: "If you need good luck, get blessed by a queer priest" (which uses a pejorative word rather than the word femminiello).<ref name="NaplesLDM" /> The femminielli are said to come from all over Europe to Torre del Greco to hold a secret and sacred ceremony once a year, ''figliata dei femminielli'' ("marriage of the femminielli"), led by priests from a modern continuation of the [[gender-variant identities worldwide#Gallae|Gallae]] priesthood of the goddess Cybele, which came to Rome from western Asia in antiquity.<ref name="NaplesLDM" /> The ''figliata'' has been practiced for centuries, only temporarily suspended during World War II, and then resumed after the war.<ref name="NaplesLDM" /> In the ''figliata'', the femminielli wed one another at sunset in front of a closed church. Nine months later, they simulate giving birth, and then celebrate with a banquet.<ref name="femminiello huffpost">Giuseppe Melillo. "Una storia antica: Napoli, i femminielli e la figliata." ''Huffington Post'' (magazine). January 24, 2018. Retrieved July 28, 2020.  https://www.huffingtonpost.it/giuseppe-melillo/una-storia-antica-napoli-i-femminielli-e-la-figliata_a_23339374/</ref> The remote mountain church at Montevergine is built atop what was once a temple to Cybele. Its icon, the Madonna of Transformation, Mamma Schiavona, "serving mother," is the Catholic syncretization of Cybele. According to legend, in 1256 CE, a mob had beaten a male-male couple, and then Mamma Schiavona miraculously saved the lives of the couple, so they lived happily ever after.<ref name="RoadsAndKingdoms" /> Ever since then, she has been seen as a patron of femminielli, who have gone on pilgrimage to that church for the procession of Candlemas, February 2, called ''juta dei femminielli''. It is celebrated with the long and energetic tammurriata dance, and a candle-lit procession, by pilgrims who are visibly gender nonconforming. The celebrants chant, "''Non c'è uomo che non sia femmina e non c'è femmina che non sia uomo''" ("There is no man who is not female and there is no female who is not man.")<ref name="femminiello huffpost" /> In 2002, a priest at Montevergine threw out a group of pilgrims who were LGBT, because he was offended by their tambourine and castanet playing.<ref name="RoadsAndKingdoms" /> (At festivals, femminielli use musical instruments such as bells and tambourines, which also came from the worship of Cybele.<ref name="NaplesLDM" />) In response, hundreds of pilgrims who were LGBT activists and allies came to Montevergine two weeks later, and established the festival of Candlemas as also being Femminiello Pride.<ref name="RoadsAndKingdoms" />
In Italy, the femminielli are people who were assigned male at birth, and who begin to express femininity in mannerisms and clothing preferences from early childhood.<ref name="Femminiello Portland" /> They continue to do so into old age. However, they do not hide that they were assigned male at birth.<ref name="Femminiello Portland" /> The locals have always been accepting of the femminielli, and see them as good luck.<ref name="Femminiello Portland" /><ref name="NaplesLDM" /> Neapolitans invite a femminiello to come with them when they gamble in order to improve their luck,<ref name="Femminiello Portland" /> and mothers ask feminielli to bless their new-born babies.<ref name="NaplesLDM" /> There is a Neapolitan proverb: "If you need good luck, get blessed by a queer priest" (which uses a pejorative word rather than the word femminiello).<ref name="NaplesLDM" /> The femminielli are said to come from all over Europe to Torre del Greco to hold a secret and sacred ceremony once a year, ''figliata dei femminielli'' ("marriage of the femminielli"), led by priests from a modern continuation of the [[gender-variant identities worldwide#Gallae|Gallae]] priesthood of the goddess Cybele, which came to Rome from western Asia in antiquity.<ref name="NaplesLDM" /> The ''figliata'' has been practiced for centuries, only temporarily suspended during World War II, and then resumed after the war.<ref name="NaplesLDM" /> In the ''figliata'', the femminielli wed one another at sunset in front of a closed church. Nine months later, they simulate giving birth, and then celebrate with a banquet.<ref name="femminiello huffpost">Giuseppe Melillo. "Una storia antica: Napoli, i femminielli e la figliata." ''Huffington Post'' (magazine). January 24, 2018. Retrieved July 28, 2020.  https://www.huffingtonpost.it/giuseppe-melillo/una-storia-antica-napoli-i-femminielli-e-la-figliata_a_23339374/</ref> The remote mountain church at Montevergine is built atop what was once a temple to Cybele. Its icon, the Madonna of Transformation, Mamma Schiavona, "serving mother," is the Catholic syncretization of Cybele. According to legend, in 1256 CE, a mob had beaten a male-male couple, and then Mamma Schiavona miraculously saved the lives of the couple, so they lived happily ever after.<ref name="RoadsAndKingdoms" /> Ever since then, she has been seen as a patron of femminielli, who have gone on pilgrimage to that church for the procession of Candlemas, February 2, called ''juta dei femminielli''. It is celebrated with the long and energetic tammurriata dance, and a candle-lit procession, by pilgrims who are visibly gender nonconforming. The celebrants chant, "''Non c'è uomo che non sia femmina e non c'è femmina che non sia uomo''" ("There is no man who is not female and there is no female who is not man.")<ref name="femminiello huffpost" /> In 2002, a priest at Montevergine threw out a group of pilgrims who were LGBT, because he was offended by their tambourine and castanet playing.<ref name="RoadsAndKingdoms" /> (At festivals, femminielli use musical instruments such as bells and tambourines, which also came from the worship of Cybele.<ref name="NaplesLDM" />) In response, hundreds of pilgrims who were LGBT activists and allies came to Montevergine two weeks later, and established the festival of Candlemas as also being Femminiello Pride.<ref name="RoadsAndKingdoms" />


</translate>
</translate>
{{Clear}}
{{Clear}}
<translate>
<translate>
==Identities from several world regions== <!--T:135-->
==Identities from several world regions== <!--T:77-->


===Gallae=== <!--T:136-->
===Gallae=== <!--T:78-->
</translate>
</translate>
[[File:Statue of Gallus priest.jpg|thumb|150px|<translate> <!--T:137--> Statue of a galla priest in feminine clothing, 2nd century, Capitoline Museum. </translate>]]
[[File:Statue of Gallus priest.jpg|thumb|150px|<translate> <!--T:79--> Statue of a galla priest in feminine clothing, 2nd century, Capitoline Museum. </translate>]]
<translate>
<translate>


<!--T:138-->
<!--T:80-->
<section begin=GallaeStats />
<section begin=GallaeStats />
* '''Name of identity:''' Gallae. Contemporaries who were not Gallae called them by masculine words, Galloi or Galli (plural), or Gallus (singular). Some historians interpret the Gallae as transgender, by modern terms, and think they would have called themselves by the feminine Gallae (plural) and Galla (singular).<ref>Kirsten Cronn-Mills, ''Transgender Lives: Complex Stories, Complex Voices'' (2014, {{ISBN|0761390227}}), page 39</ref><ref>Teresa Hornsby, Deryn Guest, ''Transgender, Intersex and Biblical Interpretation'' (2016, {{ISBN|0884141551}}), page 47</ref><ref name="seabrook gallae about">Laura Anne Seabrook, "About this comic." ''Tales of the Gallae.'' http://totg-mirror.thecomicseries.com/about/</ref> The Roman poet Ovid (43 BC – 17 AD) says their name comes from the Gallus river in Phrygia;<ref>Maarten J. Vermaseren, ''Cybele and Attis: the myth and the cult'', translated by A. M. H. Lemmers,  London: Thames and Hudson, 1977, p.85, referencing Ovid, ''Fasti'' IV.9</ref> "gallus" itself means chicken or rooster.
* '''Name of identity:''' Gallae. Contemporaries who were not Gallae called them by masculine words, Galloi or Galli (plural), or Gallus (singular). Some historians interpret the Gallae as transgender, by modern terms, and think they would have called themselves by the feminine Gallae (plural) and Galla (singular).<ref>Kirsten Cronn-Mills, ''Transgender Lives: Complex Stories, Complex Voices'' (2014, {{ISBN|0761390227}}), page 39</ref><ref>Teresa Hornsby, Deryn Guest, ''Transgender, Intersex and Biblical Interpretation'' (2016, {{ISBN|0884141551}}), page 47</ref><ref name="seabrook gallae about">Laura Anne Seabrook, "About this comic." ''Tales of the Gallae.'' http://totg-mirror.thecomicseries.com/about/</ref> The Roman poet Ovid (43 BC – 17 AD) says their name comes from the Gallus river in Phrygia;<ref>Maarten J. Vermaseren, ''Cybele and Attis: the myth and the cult'', translated by A. M. H. Lemmers,  London: Thames and Hudson, 1977, p.85, referencing Ovid, ''Fasti'' IV.9</ref> "gallus" itself means chicken or rooster.
Line 652: Line 369:
<section end=GallaeStats />
<section end=GallaeStats />


<!--T:139-->
<!--T:81-->
A significant portion of the ancient priesthood of the goddess Cybele and her consort Attis were Gallae. This tradition began in Phrygia (where Turkey is today, part of Asia Minor), 2,300 years ago.<ref name="kaldera 174" /> After 205 BCE, it spread throughout the Roman Empire, as far north as London.<ref name="kaldera 174" /> The Gallae were AMAB eunuchs. They wore bright-colored feminine sacerdotal clothing, hairstyles or wigs, makeup, and jewelry, and used feminine mannerisms in their speech. There were other priests and priestesses of Cybele who were not eunuchs, but ordinary men, and other priestesses who were cisgender or transmasculine Amazonian warrior women,<ref name="kaldera 174" /> so it would not have been necessary to become a Gallae or a eunuch simply in order to become a priest of Cybele. The Gallae were not ascetic but hedonistic, so castration was not about stopping sexual desires. Some Gallae would marry men, and others would marry women, so castration was not simply about being a man attracted to men. The ways of the Gallae were more consistent with transgender people who had suffered gender dysphoria, which they relieved by voluntary castration, as the available form of [[bottom surgery|sex reassignment surgery]].<ref name="kaldera 174" />
A significant portion of the ancient priesthood of the goddess Cybele and her consort Attis were Gallae. This tradition began in Phrygia (where Turkey is today, part of Asia Minor), 2,300 years ago.<ref name="kaldera 174" /> After 205 BCE, it spread throughout the Roman Empire, as far north as London.<ref name="kaldera 174" /> The Gallae were AMAB eunuchs. They wore bright-colored feminine sacerdotal clothing, hairstyles or wigs, makeup, and jewelry, and used feminine mannerisms in their speech. There were other priests and priestesses of Cybele who were not eunuchs, but ordinary men, and other priestesses who were cisgender or transmasculine Amazonian warrior women,<ref name="kaldera 174" /> so it would not have been necessary to become a Gallae or a eunuch simply in order to become a priest of Cybele. The Gallae were not ascetic but hedonistic, so castration was not about stopping sexual desires. Some Gallae would marry men, and others would marry women, so castration was not simply about being a man attracted to men. The ways of the Gallae were more consistent with transgender people who had suffered gender dysphoria, which they relieved by voluntary castration, as the available form of [[bottom surgery|sex reassignment surgery]].<ref name="kaldera 174" />


<!--T:140-->
<!--T:82-->
The Gallae lived together in the ''metro'on'' temple compounds, which they tended, and cared for the statue of Cybele. They called one another by familial titles like Mother and Sister. They spent much of their time traveling in order to beg for charity, in exchange for which they told fortunes and blessed homes.<ref name="Maarten J. Vermaseren 1977, p.97" /><ref name="kaldera 174" /> They were believed to have spiritual powers: that they could bring rain, and exorcise evil spirits. The Roman public viewed them with a mixture of awe and contempt, seeing them as practicing shocking foreign customs, so they were just as often honored as they were harassed and politically persecuted. They were not allowed to be Roman citizens, and vice versa.  
The Gallae lived together in the ''metro'on'' temple compounds, which they tended, and cared for the statue of Cybele. They called one another by familial titles like Mother and Sister. They spent much of their time traveling in order to beg for charity, in exchange for which they told fortunes and blessed homes.<ref name="Maarten J. Vermaseren 1977, p.97" /><ref name="kaldera 174" /> They were believed to have spiritual powers: that they could bring rain, and exorcise evil spirits. The Roman public viewed them with a mixture of awe and contempt, seeing them as practicing shocking foreign customs, so they were just as often honored as they were harassed and politically persecuted. They were not allowed to be Roman citizens, and vice versa.  


<!--T:141-->
<!--T:83-->
The Gallae practiced annual celebrations representing the death and rebirth of the god Attis. Their best-known holiday was the Day of Blood (''Dies Sanguinis'') on March 24, in which the Gallae would dance around a felled and decorated pine tree. The Gallae were known for wild dancing, during which they whipped themselves and one another until they reached an altered state of consciousness. They were also known for playing loud music with drums, flutes, and cymbals. (One possible origin of the word "cymbal" is that it comes from their goddess Cybele.) Then their initiates would publicly, ritually castrate themselves on the temple steps, by means of potsherds in their own hands. This was to show that their castration was voluntary. They would throw the severed genitals into the cheering crowd, which were good luck to catch. Whatever family caught them would return thanks for the blessing by caring for the initiate while she healed.<ref name="kaldera 174" /> Afterward, the initiate's lower belly was tattooed, and the healed wound dressed with gold leaf.<ref name="seabrook gallae about" />  
The Gallae practiced annual celebrations representing the death and rebirth of the god Attis. Their best-known holiday was the Day of Blood (''Dies Sanguinis'') on March 24, in which the Gallae would dance around a felled and decorated pine tree. The Gallae were known for wild dancing, during which they whipped themselves and one another until they reached an altered state of consciousness. They were also known for playing loud music with drums, flutes, and cymbals. (One possible origin of the word "cymbal" is that it comes from their goddess Cybele.) Then their initiates would publicly, ritually castrate themselves on the temple steps, by means of potsherds in their own hands. This was to show that their castration was voluntary. They would throw the severed genitals into the cheering crowd, which were good luck to catch. Whatever family caught them would return thanks for the blessing by caring for the initiate while she healed.<ref name="kaldera 174" /> Afterward, the initiate's lower belly was tattooed, and the healed wound dressed with gold leaf.<ref name="seabrook gallae about" />  


<!--T:142-->
<!--T:84-->
Due to being criminalized, persecuted, and exterminated by the Christians, the Gallae were gone by the 6th century CE. Or, rather, the Gallae were syncretized into Christianity as the [[gender-variant identities worldwide#Femminiello|Femminiello]] of Italy, who have been recorded since the 1500s, and still exist today.<ref name="RoadsAndKingdoms" /> Today, some trans women and worshipers of Cybele call themselves Gallae, and [http://gallae.com one of their modern temples is in New York]. Laura Anne Seabrook, a trans woman and follower of Cybele who considers herself a modern gallae, created an educational web-comic, [http://totg-mirror.thecomicseries.com/about/ Tales of the Galli]. Her comic is a work of historical fiction about Gallae in ancient Rome, based on her extensive historical research.
Due to being criminalized, persecuted, and exterminated by the Christians, the Gallae were gone by the 6th century CE. Or, rather, the Gallae were syncretized into Christianity as the [[gender-variant identities worldwide#Femminiello|Femminiello]] of Italy, who have been recorded since the 1500s, and still exist today.<ref name="RoadsAndKingdoms" /> Today, some trans women and worshipers of Cybele call themselves Gallae, and [http://gallae.com one of their modern temples is in New York]. Laura Anne Seabrook, a trans woman and follower of Cybele who considers herself a modern gallae, created an educational web-comic, [http://totg-mirror.thecomicseries.com/about/ Tales of the Galli]. Her comic is a work of historical fiction about Gallae in ancient Rome, based on her extensive historical research.


Line 667: Line 384:
{{Clear}}
{{Clear}}
<translate>
<translate>
===Enarees=== <!--T:143-->
===Enarees=== <!--T:85-->


<!--T:144-->
<!--T:86-->
* '''Name of identity:''' Enarees, Enareis, or Anarieis (ἐναρής).<ref name="enarees phillips">Phillips, E. D. “The Scythian Domination in Western Asia: Its Record in History, Scripture and Archaeology.” World Archaeology, vol. 4, no. 2, 1972, pp. 129–130. JSTOR, www.jstor.org/stable/123971. Accessed 13 Jan. 2020.</ref> The ancient Greek historian Herodotus said this means "men-women" or "effeminates."<ref name="enarees phillips" /> Some modern historians notice that it does not look like a Scythian word, but seems to have been from Greek for "Accursed."<ref name="enarees west">West, Stephanie. “Introducing the Scythians: Herodotus on Koumiss (4.2).” ''Museum Helveticum'', vol. 56, no. 2, 1999, pp. 83. JSTOR, www.jstor.org/stable/24821090. Accessed 13 Jan. 2020.</ref> It is not known today what the Enarees called themselves.
* '''Name of identity:''' Enarees, Enareis, or Anarieis (ἐναρής).<ref name="enarees phillips">Phillips, E. D. “The Scythian Domination in Western Asia: Its Record in History, Scripture and Archaeology.” World Archaeology, vol. 4, no. 2, 1972, pp. 129–130. JSTOR, www.jstor.org/stable/123971. Accessed 13 Jan. 2020.</ref> The ancient Greek historian Herodotus said this means "men-women" or "effeminates."<ref name="enarees phillips" /> Some modern historians notice that it does not look like a Scythian word, but seems to have been from Greek for "Accursed."<ref name="enarees west">West, Stephanie. “Introducing the Scythians: Herodotus on Koumiss (4.2).” ''Museum Helveticum'', vol. 56, no. 2, 1999, pp. 83. JSTOR, www.jstor.org/stable/24821090. Accessed 13 Jan. 2020.</ref> It is not known today what the Enarees called themselves.
* '''Culture:''' The Scythians, who were Eurasian nomadic horseriders. They lived in regions that are now the modern-day countries of Russia, Ukraine, Iran, Egypt, and neighboring countries. They had contact with many more, due to their use of the Silk Road.<ref name="Beckwith58">{{harvnb|Beckwith|2009|pp=58–70}}</ref>
* '''Culture:''' The Scythians, who were Eurasian nomadic horseriders. They lived in regions that are now the modern-day countries of Russia, Ukraine, Iran, Egypt, and neighboring countries. They had contact with many more, due to their use of the Silk Road.<ref name="Beckwith58">{{harvnb|Beckwith|2009|pp=58–70}}</ref>
Line 676: Line 393:
* '''Role in society:''' Priests of the goddess Artimpasa, also called Argimpasa, who the Greeks thought correlated with their goddess Aphrodite. Artimpasa also had AFAB priestesses.<ref name="enarees cassells">Conner, Sparks, and Sparks. ''Cassell's Encyclopedia of queer myth, symbol, and spirit, covering gay, lesbian, bisexual, and transgender lore.'' 1997. P. 70. </ref> The enarees told the future, and did women's work.<ref name="enarees phillips" />
* '''Role in society:''' Priests of the goddess Artimpasa, also called Argimpasa, who the Greeks thought correlated with their goddess Aphrodite. Artimpasa also had AFAB priestesses.<ref name="enarees cassells">Conner, Sparks, and Sparks. ''Cassell's Encyclopedia of queer myth, symbol, and spirit, covering gay, lesbian, bisexual, and transgender lore.'' 1997. P. 70. </ref> The enarees told the future, and did women's work.<ref name="enarees phillips" />


<!--T:145-->
<!--T:87-->
The Enarees were gender-variant priests of the ancient Scythian people. The 5th century Greek medical anthology, "Hippocratic Corpus," said that the Enarees wore women's styles of clothing, used feminine mannerisms in their speech, and did women's work.<ref name="enarees phillips" /> Pseudo-Hippocrates said the Scythians believe the cause of their femininity is divine, but he theorized that they became so due to injuring their genitals from continous horse riding,<ref>{{cite wikisource |author=Hippocrates |title=On Airs, Waters, Places |wslink=On Airs, Waters, Places#Part XXII |at=Part XXII}}</ref> and from wearing trousers<ref>{{Cite journal|last=Chiasson|first=Charles|date=2001|title=Scythian Androgyny and Environmental Determinism in Herodotus and the Hippocratic πϵρὶ ἀϵ́ρων ὑδάτων τóπων|journal=Syllecta Classica|language=en|volume=12|issue=1|pages=33–73|doi=10.1353/syl.2001.0007|issn=2160-5157}}</ref><ref>{{Cite book|last=Minns|first=Ellis|title=Scythians and Greeks: A Survey of Ancient History and Archaeology on the North Coast of the Euxine from the Danube to the Caucasus|publisher=Cambridge University Press|year=1913|isbn=9781108024877|location=|pages=45–6}}</ref> (which was seen as an odd foreign custom to the toga-wearing Greeks). Archaeologist Ellis Minns (1874 - 1953) said Ovid may be partly right, because bareback horse riding has been known to cause damage to the testicles resulting in loss of the ability to have an erection or ejaculate, even for modern-day riders.<ref>{{Cite book|last=Minns|first=Ellis|title=Scythians and Greeks: A Survey of Ancient History and Archaeology on the North Coast of the Euxine from the Danube to the Caucasus|publisher=Cambridge University Press|year=1913|isbn=9781108024877|location=|pages=45–6}}</ref> Riding injures alone do not account for the femininity of Enarees, which seem to be part of the cross-cultural tradition of cross-dressing shamans.<ref>{{Cite web|url=https://classicalstudies.org/annual-meeting/148/abstract/neither-men-nor-women-failure-western-binary-systems|title=(N)either Men (n)or Women? The Failure of Western Binary Systems|last=Hart|first=Rachel|date=|website=Society for Classical Studies|url-status=live|archive-url=|archive-date=|access-date=2020-01-28}}</ref>
The Enarees were gender-variant priests of the ancient Scythian people. The 5th century Greek medical anthology, "Hippocratic Corpus," said that the Enarees wore women's styles of clothing, used feminine mannerisms in their speech, and did women's work.<ref name="enarees phillips" /> Pseudo-Hippocrates said the Scythians believe the cause of their femininity is divine, but he theorized that they became so due to injuring their genitals from continous horse riding,<ref>{{cite wikisource |author=Hippocrates |title=On Airs, Waters, Places |wslink=On Airs, Waters, Places#Part XXII |at=Part XXII}}</ref> and from wearing trousers<ref>{{Cite journal|last=Chiasson|first=Charles|date=2001|title=Scythian Androgyny and Environmental Determinism in Herodotus and the Hippocratic πϵρὶ ἀϵ́ρων ὑδάτων τóπων|journal=Syllecta Classica|language=en|volume=12|issue=1|pages=33–73|doi=10.1353/syl.2001.0007|issn=2160-5157}}</ref><ref>{{Cite book|last=Minns|first=Ellis|title=Scythians and Greeks: A Survey of Ancient History and Archaeology on the North Coast of the Euxine from the Danube to the Caucasus|publisher=Cambridge University Press|year=1913|isbn=9781108024877|location=|pages=45–6}}</ref> (which was seen as an odd foreign custom to the toga-wearing Greeks). Archaeologist Ellis Minns (1874 - 1953) said Ovid may be partly right, because bareback horse riding has been known to cause damage to the testicles resulting in loss of the ability to have an erection or ejaculate, even for modern-day riders.<ref>{{Cite book|last=Minns|first=Ellis|title=Scythians and Greeks: A Survey of Ancient History and Archaeology on the North Coast of the Euxine from the Danube to the Caucasus|publisher=Cambridge University Press|year=1913|isbn=9781108024877|location=|pages=45–6}}</ref> Riding injures alone do not account for the femininity of Enarees, which seem to be part of the cross-cultural tradition of cross-dressing shamans.<ref>{{Cite web|url=https://classicalstudies.org/annual-meeting/148/abstract/neither-men-nor-women-failure-western-binary-systems|title=(N)either Men (n)or Women? The Failure of Western Binary Systems|last=Hart|first=Rachel|date=|website=Society for Classical Studies|url-status=live|archive-url=|archive-date=|access-date=2020-01-28}}</ref>


<!--T:146-->
<!--T:88-->
In her PhD thesis about trans history and spirituality, trans woman Helen Savage noted another way that the importance of horses in Scythian culture may have led to the Enarees' discovery of another method of gender transition: "The Roman poet Ovid, who was exiled to the borders of the Scythian steppe in the first century BC, provides a tantalising hint of the practice there of drinking mare's urine, a substance so high in oestrogens that it is still used as the source of a proprietary drug, 'premarin', widely used still for hormone replacement therapy -- and to feminise male-to-female transsexuals."<ref name="enarees savage 74">Helen Savage. (2006) "Changing sex? : transsexuality and Christian theology." Doctoral thesis, Durham University. http://etheses.dur.ac.uk/3364/</ref> The Enarees may have practiced the world's earliest-known hormone therapy for trans-feminine people. The practice of using mare's urine for oestrogen therapy was lost for hundreds of years, until being independently discovered by scientists in the 1930s CE.<ref name="SchachterMarrian1938">{{cite journal|last1=Schachter|first1=B.|last2=Marrian|first2=G. F.|title=The isolation of estrone sulfate from the urine of pregnant mares|journal=Journal of Biological Chemistry|volume=126|year=1938|pages=663–669}}</ref> This discovery was developed into Premarin in the 1940s, the first commercial oestrogen replacement drug in Western medicine,<ref name=MDD>Jim Kling  October 2000 [http://pubs.acs.org/subscribe/archive/mdd/v03/i08/html/kling.html The Strange Case of Premarin] Modern Drug Discovery (3):8 46–52</ref> and still one of the most widely used today. The Enarees may also have used their herbal knowledge to influence their hormone balance. Present-day intersex trans man and shaman Raven Kaldera notes that the Enarees "ate a lot of licorice root - so popular among them that the Greeks to whom they exported it referred to it as 'the Scythian root' - which is also an anti-androgen."<ref name="enarees kaldera">Raven Kaldera. "Ergi: The Way of the Third." ''Northern-Tradition Shamanism.'' https://web.archive.org/web/20130501152328/http://www.northernshamanism.org/shamanic-techniques/gender-sexuality/ergi-the-way-of-the-third.html</ref> Between all these treatments, the Enarees could have had the most medically advanced physical transition in the ancient world.  
In her PhD thesis about trans history and spirituality, trans woman Helen Savage noted another way that the importance of horses in Scythian culture may have led to the Enarees' discovery of another method of gender transition: "The Roman poet Ovid, who was exiled to the borders of the Scythian steppe in the first century BC, provides a tantalising hint of the practice there of drinking mare's urine, a substance so high in oestrogens that it is still used as the source of a proprietary drug, 'premarin', widely used still for hormone replacement therapy -- and to feminise male-to-female transsexuals."<ref name="enarees savage 74">Helen Savage. (2006) "Changing sex? : transsexuality and Christian theology." Doctoral thesis, Durham University. http://etheses.dur.ac.uk/3364/</ref> The Enarees may have practiced the world's earliest-known hormone therapy for trans-feminine people. The practice of using mare's urine for oestrogen therapy was lost for hundreds of years, until being independently discovered by scientists in the 1930s CE.<ref name="SchachterMarrian1938">{{cite journal|last1=Schachter|first1=B.|last2=Marrian|first2=G. F.|title=The isolation of estrone sulfate from the urine of pregnant mares|journal=Journal of Biological Chemistry|volume=126|year=1938|pages=663–669}}</ref> This discovery was developed into Premarin in the 1940s, the first commercial oestrogen replacement drug in Western medicine,<ref name=MDD>Jim Kling  October 2000 [http://pubs.acs.org/subscribe/archive/mdd/v03/i08/html/kling.html The Strange Case of Premarin] Modern Drug Discovery (3):8 46–52</ref> and still one of the most widely used today. The Enarees may also have used their herbal knowledge to influence their hormone balance. Present-day intersex trans man and shaman Raven Kaldera notes that the Enarees "ate a lot of licorice root - so popular among them that the Greeks to whom they exported it referred to it as 'the Scythian root' - which is also an anti-androgen."<ref name="enarees kaldera">Raven Kaldera. "Ergi: The Way of the Third." ''Northern-Tradition Shamanism.'' https://web.archive.org/web/20130501152328/http://www.northernshamanism.org/shamanic-techniques/gender-sexuality/ergi-the-way-of-the-third.html</ref> Between all these treatments, the Enarees could have had the most medically advanced physical transition in the ancient world.  


<!--T:147-->
<!--T:89-->
According to Herodotus, outsiders said that in the 7th century BCE, a band of Scythians had plundered a temple to Aphrodite Urania, a Greek goddess born from the severed genitals of the god Uranus. As punishment, that goddess had cursed the Enarees with "a female disease," that is, that the Enarees wanted to become women. Other parts of Herodotus's description do not support this, so it seems the Scythians themselves did not tell this legend, and did not see the Enarees' condition as punishment.<ref name="enarees phillips" /> Herodotus described the method of fortune-telling that the Enarees practiced:  
According to Herodotus, outsiders said that in the 7th century BCE, a band of Scythians had plundered a temple to Aphrodite Urania, a Greek goddess born from the severed genitals of the god Uranus. As punishment, that goddess had cursed the Enarees with "a female disease," that is, that the Enarees wanted to become women. Other parts of Herodotus's description do not support this, so it seems the Scythians themselves did not tell this legend, and did not see the Enarees' condition as punishment.<ref name="enarees phillips" /> Herodotus described the method of fortune-telling that the Enarees practiced:  


<!--T:148-->
<!--T:90-->
<blockquote>
<blockquote>
There are many diviners among the Scythians, who divine by means of many willow wands as I will show. They bring great bundles of wands, which they lay on the ground and unfasten, and utter their divinations as they lay the rods down one by one; and while still speaking, they gather up the rods once more and place them together again; this manner of divination is hereditary among them. The Enarees, who are hermaphrodites [sic, this does not necessarily mean intersex, as it is a common mistranslation for words about all kinds of gender variance], say that Aphrodite [that is, Artimpasa] gave them the art of divination, which they practise by means of lime-tree bark. They cut this bark into three portions, and prophesy while they braid and unbraid these in their fingers.<ref>Herodotus, ''The Histories'' [http://www.perseus.tufts.edu/hopper/text?doc=Hdt.%204.67&lang=original IV. 67]</ref>
There are many diviners among the Scythians, who divine by means of many willow wands as I will show. They bring great bundles of wands, which they lay on the ground and unfasten, and utter their divinations as they lay the rods down one by one; and while still speaking, they gather up the rods once more and place them together again; this manner of divination is hereditary among them. The Enarees, who are hermaphrodites [sic, this does not necessarily mean intersex, as it is a common mistranslation for words about all kinds of gender variance], say that Aphrodite [that is, Artimpasa] gave them the art of divination, which they practise by means of lime-tree bark. They cut this bark into three portions, and prophesy while they braid and unbraid these in their fingers.<ref>Herodotus, ''The Histories'' [http://www.perseus.tufts.edu/hopper/text?doc=Hdt.%204.67&lang=original IV. 67]</ref>
</blockquote>
</blockquote>


<!--T:149-->
<!--T:91-->
The Enarees' divination method is a form of divination by casting sticks (rhabdomancy), and sounds especially similar to the process of I Ching divination in China by means of casting fifty yarrow stalks. The I Ching diviner then picks up the stalks and puts them between certain fingers. This process generates random numbers, just as casting dice does. These numbers are then used to look up a divinatory meaning. The I Ching dates back to between the 10th and 4th centuries BCE,<ref>{{cite book|last=Nylan|first=Michael|title=The Five "Confucian" Classics|date=2001|publisher=Yale University Press|location=New Haven|isbn=0-300-13033-3}}</ref> the same period the Scythians lived, who were connected to China via the Silk Road.<ref name="Beckwith58" /> These similarities could have involved cultural contact.
The Enarees' divination method is a form of divination by casting sticks (rhabdomancy). This sounds like it could be a description of the process of I Ching divination in China, which was done by casting fifty yarrow stalks, and methodically picking them up between the fingers. This generates random numbers, which are indexed to divinatory meanings. The I Ching dates back to between the 10th and 4th centuries BCE,<ref>{{cite book|last=Nylan|first=Michael|title=The Five "Confucian" Classics|date=2001|publisher=Yale University Press|location=New Haven|isbn=0-300-13033-3}}</ref> the same period the Scythians lived, who were connected to China via the Silk Road.<ref name="Beckwith58" /> The Scythians had other cultural practices associated with China, such as acupuncture. Archaeological evidence shows that the Scythians used the same acupuncture points as in traditional Chinese medicine, as seen in the tattoos of the "Pazyryk Warrior" mummy.<ref>https://books.google.com/books?id=UyTkDAAAQBAJ&pg=PA202&dq=pazyryk+acupuncture+mummy+tattoo&hl=en&newbks=1&newbks_redir=0&sa=X&ved=2ahUKEwjWrKSx_7bsAhVCqp4KHcECDyEQ6AEwAnoECAEQAg#v=onepage&q=pazyryk%20acupuncture%20mummy%20tattoo&f=false</ref>


<!--T:150-->
<!--T:92-->
Though Enarees are the best-known example, Scythians accepted a wide range of gender variance other than these priests. Some Scythians were masculine warriors who were AFAB. Archaeologists have found Scythian burials that may be Enarees, or other gender variant people from their culture. Some from the 2nd and 3rd centuries BCE in Sibera are remains of what are thought to be AMAB people with female decorations and utensils.<ref name=":0">{{Cite book|last=Ustinova|first=Yulia|url=https://books.google.ca/books?id=ARyeneZne9gC|title=The Supreme Gods of the Bosporan Kingdom: Celestial Aphrodite and the Most High God|publisher=Brill|year=1999|isbn=978-90-04-11231-5|location=|pages=78|language=en}}</ref> The grave of a Scythian priestess near the Bug River in eastern Europe could be an Enaree.  The grave includes what are typically women's grave goods. Archaeologists differ about whether the remains are that of an AMAB or AFAB person, which is not always clear from skeletal structure alone.<ref>{{Cite book|last=Taylor|first=Timothy|title=The Prehistory of Sex: Four Million Years of Human Sexual Culture|publisher=Bantam Books|year=1997|isbn=978-0553375275|location=|pages=214}}</ref>
Though Enarees are the best-known example, Scythians accepted a wide range of gender variance other than these priests. Some Scythians were masculine warriors who were AFAB. Archaeologists have found Scythian burials that may be Enarees, or other gender variant people from their culture. Some from the 2nd and 3rd centuries BCE in Sibera are remains of what are thought to be AMAB people with female decorations and utensils.<ref name=":0">{{Cite book|last=Ustinova|first=Yulia|url=https://books.google.ca/books?id=ARyeneZne9gC|title=The Supreme Gods of the Bosporan Kingdom: Celestial Aphrodite and the Most High God|publisher=Brill|year=1999|isbn=978-90-04-11231-5|location=|pages=78|language=en}}</ref> The grave of a Scythian priestess near the Bug River in eastern Europe could be an Enaree.  The grave includes what are typically women's grave goods. Archaeologists differ about whether the remains are that of an AMAB or AFAB person, which is not always clear from skeletal structure alone.<ref>{{Cite book|last=Taylor|first=Timothy|title=The Prehistory of Sex: Four Million Years of Human Sexual Culture|publisher=Bantam Books|year=1997|isbn=978-0553375275|location=|pages=214}}</ref>


Line 699: Line 416:
{{Clear}}
{{Clear}}
<translate>
<translate>
===The six genders in classical Judaism===<!--T:151-->
===The six genders in classical Judaism===<!--T:93-->


<!--T:152-->
<!--T:94-->
* '''Names of identities:''' Zachar, Nekeivah, Androgynos, Tumtum, Ay’lonit, and Saris, each with a different meaning. See below.
* '''Names of identities:''' Zachar, Nekeivah, Androgynos, Tumtum, Ay’lonit, and Saris, each with a different meaning. See below.
* '''Culture:''' Judaism
* '''Culture:''' Judaism
Line 708: Line 425:
* '''Role in society:''' Each of the six genders has its own roles and prohibitions under Judaic law.
* '''Role in society:''' Each of the six genders has its own roles and prohibitions under Judaic law.


<!--T:153-->
<!--T:95-->
{{#section-h:Gender variance in spirituality|The six genders in classical Judaism}}
{{#section-h:Gender variance in spirituality|The six genders in classical Judaism}}


==See also== <!--T:154-->
==See also== <!--T:96-->
*[[Nonbinary gender outside of the transgender community]]
*[[Nonbinary gender outside of the transgender community]]
*[[List of nonbinary identities]]
*[[List of nonbinary identities]]
*[[Gender variance in spirituality]]
*[[Gender variance in spirituality]]


==External links== <!--T:155-->
==External links== <!--T:97-->
* [https://www.pbs.org/independentlens/content/two-spirits_map-html/ PBS: A Map of Gender-Diverse Cultures]. This is an interactive world map showing the locations of dozens of cultures that recognize nonbinary genders.
* [https://www.pbs.org/independentlens/content/two-spirits_map-html/ PBS: A Map of Gender-Diverse Cultures]. This is an interactive world map showing the locations of dozens of cultures that recognize nonbinary genders.


==Further reading== <!--T:156-->
==Further reading== <!--T:99-->
* Herdt, Gilbert H. ''Third Sex, Third Gender: Beyond Sexual Dimorphism in Culture and History''. New York: Zone Books, 1994. Print.
* Herdt, Gilbert H. ''Third Sex, Third Gender: Beyond Sexual Dimorphism in Culture and History''. New York: Zone Books, 1994. Print.
* Nanda, Serena. ''Gender Diversity: Crosscultural Variations''. Prospect Heights, Ill: Waveland Press, 2000. Print.
* Nanda, Serena. ''Gender Diversity: Crosscultural Variations''. Prospect Heights, Ill: Waveland Press, 2000. Print.


==References== <!--T:157-->
==References== <!--T:100-->
</translate>
</translate>
<references/>
<references/>


[[Category:Gender-variant identities worldwide]][[Category:Spirituality]]
[[Category:Gender-variant identities worldwide]][[Category:Spirituality]]
Anonymous user