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Māhū: Difference between revisions
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==History== | ==History== | ||
[[File:Paul Gauguin 063.jpg|thumb|200px|''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>]] | [[File:Paul Gauguin 063.jpg|thumb|200px|''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 [https://web.archive.org/web/20230323202357/http://www.tate.org.uk/context-comment/articles/men-women-pacific Archived] on 17 July 2023</ref><ref>Stephen F. Eisenman. Gauguin's Skirt. 1997.</ref>]] | ||
In the pre-colonial history of Hawai'i, Māhū were notable priests and healers, although much of this history was elided through the intervention of missionaries. The first published description of māhū occurs in Captain William Bligh's logbook of the Bounty, which stopped in Tahiti in 1789, where he was introduced to a member of a "class of people very common in Otaheitie called Mahoo... who although I was certain was a man, had great marks of effeminacy about him."<ref>William Bligh. Bounty Logbook. Thursday, January 15, 1789.</ref> | In the pre-colonial history of Hawai'i, Māhū were notable priests and healers, although much of this history was elided through the intervention of missionaries. The first published description of māhū occurs in Captain William Bligh's logbook of the Bounty, which stopped in Tahiti in 1789, where he was introduced to a member of a "class of people very common in Otaheitie called Mahoo... who although I was certain was a man, had great marks of effeminacy about him."<ref>William Bligh. Bounty Logbook. Thursday, January 15, 1789.</ref> | ||
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Websters International Dictionary of the English Language. 1890. Merriam Company.</ref> | Websters International Dictionary of the English Language. 1890. Merriam Company.</ref> | ||
In 1891, when painter Paul Gauguin first came to Tahiti, he was thought to be a māhū by the indigenous people, due to his flamboyant manner of dress during that time.<ref name=":0">Mario Vargas Llosa. "The men-women of the Pacific." ''Tate Britain.'' http://www.tate.org.uk/context-comment/articles/men-women-pacific | In 1891, when painter Paul Gauguin first came to Tahiti, he was thought to be a māhū by the indigenous people, due to his flamboyant manner of dress during that time.<ref name=":0">Mario Vargas Llosa. "The men-women of the Pacific." ''Tate Britain.'' http://www.tate.org.uk/context-comment/articles/men-women-pacific [https://web.archive.org/web/20230323202357/http://www.tate.org.uk/context-comment/articles/men-women-pacific Archived] on 17 July 2023</ref> His 1893 painting ''Papa Moe (Mysterious Water)'' depicts a māhū drinking from a small waterfall.<ref name=":0" /><ref>Stephen F. Eisenman. Gauguin's Skirt. 1997.</ref> | ||
Missionaries to Hawai'i introduced biblical laws to the islands in the 1820s; under their influence Hawai'i's first anti-sodomy law was passed in 1850. These laws led to the social stigmatization of the māhū in Hawai'i. Beginning in the mid-1960s the Honolulu City Council required trans women to wear a badge identifying themselves as male.<ref>Aleardo Zanghellini. "Sodomy Laws and Gender Variance in Tahiti and Hawai'i." ''Laws'' Vol. 2, Issue 2 (2013), p. 51–68 doi: 10.3390/laws2020051</ref> | Missionaries to Hawai'i introduced biblical laws to the islands in the 1820s; under their influence Hawai'i's first anti-sodomy law was passed in 1850. These laws led to the social stigmatization of the māhū in Hawai'i. Beginning in the mid-1960s the Honolulu City Council required trans women to wear a badge identifying themselves as male.<ref>Aleardo Zanghellini. "Sodomy Laws and Gender Variance in Tahiti and Hawai'i." ''Laws'' Vol. 2, Issue 2 (2013), p. 51–68 doi: 10.3390/laws2020051</ref> | ||
In American artist George Biddle's ''Tahitian Journal'' (1920–1922) he writes about several māhū friends in Tahiti, of their role in native Tahitian society, and of the persecution of a māhū friend Naipu, who fled Tahiti due to colonial French laws that sent māhū and homosexuals to hard labor in prison in New Caledonia.<ref>George Biddle. ''Tahitian Journal.'' 1999. https://books.google.com/?id=C2lKxkVIwMAC&printsec=frontcover&dq=tahitian+journal+george+biddle#v=onepage&q=mahu&f=false</ref> Rae rae is a social category of māhū that came into use in Tahiti in the 1960s, although it is criticized by some māhū as an abject reference to sex work. | In American artist George Biddle's ''Tahitian Journal'' (1920–1922) he writes about several māhū friends in Tahiti, of their role in native Tahitian society, and of the persecution of a māhū friend Naipu, who fled Tahiti due to colonial French laws that sent māhū and homosexuals to hard labor in prison in New Caledonia.<ref>George Biddle. ''Tahitian Journal.'' 1999. https://books.google.com/?id=C2lKxkVIwMAC&printsec=frontcover&dq=tahitian+journal+george+biddle#v=onepage&q=mahu&f=false [https://web.archive.org/web/20220407010202/https://books.google.com/?id=C2lKxkVIwMAC&printsec=frontcover&dq=tahitian+journal+george+biddle Archived] on 17 July 2023</ref> Rae rae is a social category of māhū that came into use in Tahiti in the 1960s, although it is criticized by some māhū as an abject reference to sex work. | ||
During World War II, māhū and gender variant peoples of the South Pacific were encountered by American men and women in the U.S. military and helped influence the beginnings of gay liberation. | During World War II, māhū and gender variant peoples of the South Pacific were encountered by American men and women in the U.S. military and helped influence the beginnings of gay liberation. | ||
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==In contemporary cultures== | ==In contemporary cultures== | ||
In 1980s, Māhū and fa'afafine of Samoa and other queer cultures of the Pacific began organizing, as māhū and queer Pacific Islanders were beginning to receive international recognition in various fields.<ref name=":1">Eleanor Kleiber. ''Gender Identity and Sexual Identity in the Pacific and Hawai'i: Introduction'' University of Hawai'i at Mānoa Library. 10 September 2019. https://guides.library.manoa.hawaii.edu/c.php?g=105466&p=686754 </ref> | In 1980s, Māhū and fa'afafine of Samoa and other queer cultures of the Pacific began organizing, as māhū and queer Pacific Islanders were beginning to receive international recognition in various fields.<ref name=":1">Eleanor Kleiber. ''Gender Identity and Sexual Identity in the Pacific and Hawai'i: Introduction'' University of Hawai'i at Mānoa Library. 10 September 2019. https://guides.library.manoa.hawaii.edu/c.php?g=105466&p=686754 [https://web.archive.org/web/20230529042022/https://guides.library.manoa.hawaii.edu/c.php?g=105466&p=686754 Archived] on 17 July 2023</ref> | ||
In 2003,<ref name=":1" /> the term ''mahuwahine'' was coined within Hawaii's queer community: māhū (in the middle) + wahine (woman), the structure of the word is similar to Samoan fa'a (the way of) + fafine (woman/wife). The term ''mahuwahine'' resembles a transgender identity that coincide with Hawaiian cultural renaissance.<ref>Lyndall Ellingson and Carol Odo. {December 2008 "HIV Risk Behaviors Among Mahuwahine (Native Hawaiian Transgender Women)" http://guilfordjournals.com/doi/10.1521/aeap.2008.20.6.558 ''AIDS Education and Prevention'' volume 20, issue 6, pages 558–569 doi=10.1521/aeap.2008.20.6.558 issn=0899-9546</ref> | In 2003,<ref name=":1" /> the term ''mahuwahine'' was coined within Hawaii's queer community: māhū (in the middle) + wahine (woman), the structure of the word is similar to Samoan fa'a (the way of) + fafine (woman/wife). The term ''mahuwahine'' resembles a transgender identity that coincide with Hawaiian cultural renaissance.<ref>Lyndall Ellingson and Carol Odo. {December 2008 "HIV Risk Behaviors Among Mahuwahine (Native Hawaiian Transgender Women)" http://guilfordjournals.com/doi/10.1521/aeap.2008.20.6.558 ''AIDS Education and Prevention'' volume 20, issue 6, pages 558–569 doi=10.1521/aeap.2008.20.6.558 issn=0899-9546 [https://web.archive.org/web/20230308161637/http://guilfordjournals.com/doi/10.1521/aeap.2008.20.6.558 Archived] on 17 July 2023</ref> | ||
In many traditional communities, Māhū play an important role in carrying on Polynesian culture, and teaching "the balance of female and male throughout creation".<ref name=Robinson>Carol E. Robertson. 1989 "The Māhū of Hawai'i." ''Feminist Studies.'' volume 15, issue 2, pages=318. doi=10.2307/3177791 issn=0046-3663 jstor=3177791</ref> Modern Māhū carry on traditions of connection to the land, language preservation, and the preservation and revival of cultural activities including traditional dances, songs, and the methods of playing culturally-specific musical instruments. Symbolic tattooing is also a popular practice. Modern Māhū do not alter their bodies through what others would consider gender reassignment surgery, but just as any person in Hawaiian/Tahitian society dress differently for work, home, and nights out.<ref name=UHP95>Besnier, Niko, Alexeyeff, Kalissa. ''Gender on the edge : transgender, gay, and other Pacific islanders.'' Honolulu, 2014 isbn=9780824840198</ref> | In many traditional communities, Māhū play an important role in carrying on Polynesian culture, and teaching "the balance of female and male throughout creation".<ref name=Robinson>Carol E. Robertson. 1989 "The Māhū of Hawai'i." ''Feminist Studies.'' volume 15, issue 2, pages=318. doi=10.2307/3177791 issn=0046-3663 jstor=3177791</ref> Modern Māhū carry on traditions of connection to the land, language preservation, and the preservation and revival of cultural activities including traditional dances, songs, and the methods of playing culturally-specific musical instruments. Symbolic tattooing is also a popular practice. Modern Māhū do not alter their bodies through what others would consider gender reassignment surgery, but just as any person in Hawaiian/Tahitian society dress differently for work, home, and nights out.<ref name=UHP95>Besnier, Niko, Alexeyeff, Kalissa. ''Gender on the edge : transgender, gay, and other Pacific islanders.'' Honolulu, 2014 isbn=9780824840198</ref> | ||
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There are many more [[Nonbinary gender in fiction#Nonbinary genders in fiction|nonbinary characters in fiction who have a gender identity outside of the binary]]. The following are only some of those characters who are specifically called by the word Māhū, either in their canon, or by their creators. | There are many more [[Nonbinary gender in fiction#Nonbinary genders in fiction|nonbinary characters in fiction who have a gender identity outside of the binary]]. The following are only some of those characters who are specifically called by the word Māhū, either in their canon, or by their creators. | ||
* ''Ho’onani: Hula Warrior'' is a picture book based on the true story of a Native Hawaiian māhū child.<ref>{{Cite web |title=In New Picture Book, a Hawaiian Child Finds a Place Between Boy and Girl |author= |work=Mombian |date=15 November 2019 |access-date=8 November 2021 |url= https://mombian.com/2019/11/15/in-new-picture-book-a-hawaiian-child-finds-a-place-between-boy-and-girl/}}</ref> | * ''Ho’onani: Hula Warrior'' is a picture book based on the true story of a Native Hawaiian māhū child.<ref>{{Cite web |title=In New Picture Book, a Hawaiian Child Finds a Place Between Boy and Girl |author= |work=Mombian |date=15 November 2019 |access-date=8 November 2021 |url= https://mombian.com/2019/11/15/in-new-picture-book-a-hawaiian-child-finds-a-place-between-boy-and-girl/|archive-url=https://web.archive.org/web/20230413200256/https://mombian.com/2019/11/15/in-new-picture-book-a-hawaiian-child-finds-a-place-between-boy-and-girl/ |archive-date=17 July 2023 }}</ref> | ||
''Please help expand this section.'' | ''Please help expand this section.'' | ||