History of nonbinary gender: Difference between revisions
→Nineteenth century: Added a notable historical figure, We'Wha.
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: Ulrichs goes on to say the direct counterpart of the Weibling among those were were assigned female at birth is "the masculine-inspired, woman-loving Mannlingin," who is equally gender-variant.<ref name="UlrichsArrow" /> Ulrichs emphasizes that Uranismus includes gender-variant people, distinct from those who conform from their gender, and also distinct from people born with physical intersex characteristics. As such, Uranismus included people who might today identify as nonbinary. | : Ulrichs goes on to say the direct counterpart of the Weibling among those were were assigned female at birth is "the masculine-inspired, woman-loving Mannlingin," who is equally gender-variant.<ref name="UlrichsArrow" /> Ulrichs emphasizes that Uranismus includes gender-variant people, distinct from those who conform from their gender, and also distinct from people born with physical intersex characteristics. As such, Uranismus included people who might today identify as nonbinary. | ||
* Based on Ulrich's work, which were the foundation of Western notions of LGBT people for the next several decades, clinical beliefs around the time of the 1890s "conflat[ed] sex, sexual orientation, and gender expression," thinking of (to use modern words for them) gay, lesbian, transgender, and gender non-conforming people as all having some kind of intersex condition. Such people were said to have "sexual inversion," and were called "inverts."<ref>"What's the history behind the intersex rights movement?" ''Intersex Society of North America.'' http://www.isna.org/faq/history </ref>. Another name used for the same category through the 1890s and 1910s was "the intermediate sex," or the "intermediates," which was not physically intersex, and was understood to be often (though not always) gender nonconforming.<ref>Edward Carpenter. "The intermediate sex." ''Love's Coming-of-Age.'' 1906. Accessed via the archive in ''Sacred Texts'' at http://www.sacred-texts.com/lgbt/lca/lca09.htm</ref> | * Based on Ulrich's work, which were the foundation of Western notions of LGBT people for the next several decades, clinical beliefs around the time of the 1890s "conflat[ed] sex, sexual orientation, and gender expression," thinking of (to use modern words for them) gay, lesbian, transgender, and gender non-conforming people as all having some kind of intersex condition. Such people were said to have "sexual inversion," and were called "inverts."<ref>"What's the history behind the intersex rights movement?" ''Intersex Society of North America.'' http://www.isna.org/faq/history </ref>. Another name used for the same category through the 1890s and 1910s was "the intermediate sex," or the "intermediates," which was not physically intersex, and was understood to be often (though not always) gender nonconforming.<ref>Edward Carpenter. "The intermediate sex." ''Love's Coming-of-Age.'' 1906. Accessed via the archive in ''Sacred Texts'' at http://www.sacred-texts.com/lgbt/lca/lca09.htm</ref> | ||
* "In 1895, a group of self-described '[[androgyne|androgynes]]' in New York organized a 'little club called the Cercle Hermaphroditos, based on their self-perceived need 'to unite for defense against the world's bitter persecution.'" This group included people who, in today's words, may have called themselves cross-dressers and transgender people.<ref>Susan Stryker, "Why the T in LGBT is here to stay." ''Salon.'' October 11, 2007. [http://www.salon.com/2007/10/11/transgender_2/ http://www.salon.com/2007/10/11/transgender_2/] </ref> | * "In 1895, a group of self-described '[[androgyne|androgynes]]' in New York organized a 'little club called the Cercle Hermaphroditos, based on their self-perceived need 'to unite for defense against the world's bitter persecution.'" This group included people who, in today's words, may have called themselves cross-dressers and transgender people.<ref>Susan Stryker, "Why the T in LGBT is here to stay." ''Salon.'' October 11, 2007. [http://www.salon.com/2007/10/11/transgender_2/ http://www.salon.com/2007/10/11/transgender_2/] </ref> The group included a nonbinary autobiographer, [[Notable nonbinary people#Jennie June|Jennie June]]. | ||
[[File:We-Wa, a Zuni berdache, weaving - NARA - 523796.jpg|thumb|We'Wha, a Zuni Two-Spirit (''Lhamana'') person who lived 1849-1896.]] | |||
* [https://en.wikipedia.org/wiki/We%27wha We'wha] (1849–1896) was a Zuni Native American from New Mexico, and the most famous ''lhamana'' on record. In traditional Zuni culture, the ''lhamana'' 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. As a notable fiber artist, weaver, and potter, We'wha was a prominent cultural ambassador for Native Americans in general, and the Zuni in particular. In 1886, We'wha was part of the Zuni delegation to Washington D.C.. They were hosted by anthropologist Matilda Coxe Stevenson and, during that visit, We'wha met President Grover Cleveland. Friends and relatives alternated masculine and feminine pronouns for We'Wha. We'wha was described as being highly intelligent, having a strong character, and always being kind to children.<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> | |||
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==Twentieth century== | ==Twentieth century== | ||