TRANSGENDER  HISTORY

The anthropology of Transsexuality is of great interest to me and the fact that there have been transsexuals among indigenous societies since time began.  This makes me feel proud to understand that we have such a proud heritage, despite historically of the way the societies/cultures within the civilized western world have misunderstood and mistreated transsexuals.

Firstly; I want to start with our recent history of the 20^th century, in that we have our transgender pioneers from the 1920s, 30s, 50s and 60s:

On 10th September 1963 she married Arthur Cameron Corbett (the heir of Lord Rowallen). Corbett, who prior to the marriage knew the facts of April's gender transition. The couple were together after marriage for only 14 days, although their relationship before marriage had lasted about three years. A petition by Corbett praying for a declaration that the ceremony of marriage which took place between himself and April, was null and void and of no effect, because the respondent at the time of the ceremony was a person of the male sex.  Lord Corbetts family were seeking a basis on which to end the marriage and yet avoid the inheritance issues which would normally be raised. This was a landmark case (Corbett v Corbett) which until recently (Gender Recognition Act) set a disastrous legal precedent in England which affected all transsexuals.

                                  Jan Morris 1926-

Born James Humphrey Morris in Somerset, educated at Lancing College in Sussex.  He knew from his earliest years that he should have been born a girl: not homosexual but simply "wrongly equipped"  He fathered 5 children before sex change operation in 1972.  She has been at one time or another, an Oxford chorister, Welsh bard, military intelligence officer, newspaper journalist and critically-acclaimed author.  She wrote 'Conundrum' which was the story of her transformation and her life.

18th Century

As I stated at the beginning of this page Transsexuals have been recognised in Indigenous Societies since time began.

Being transsexual in ancient cultures took a special form of courage, even when that society may have been embracing of them.

       Ancient Rome & Greece

       Transsexuals known as (Gallae) worshipers of the Goddess Cybele

 Lakota Society (Sioux) the transsexual is referred to as (Winyanktecha)two souls person. (Schutzer 1994)

Winyanktecha (Winkte) is a Lakota Indian word meaning Gender Crosser, a more literal translation is Two Souls Person.   Western cultures see the Winkte as transsexuals, this is not entirely true because the Winkte see themselves as Gender Crossers.  The Lakota saw the Winkte as multidimensional, they did not have to fight for a place in their society to be accepted.  The Winkte already had a place, a very special and sacred place.  In their culture they represented a profound healing, a reconciliation of the most fundamental rift that divided them, human from human - gender.   Their gender transformation was called for by the spirits.

It is believed the Winkte have the gift of prophecy, and the secret name a Winkte gives to a child is believed to be especially powerful and effective.  In Lakota history; a father would give a Winkte a fine horse in return for such a name.  The Lakota believe that if nature puts a burden on a person, it also gives them a power and that which they produce with their own hands is thought of as highly desirable.  In Lakota society, Winkte were hunters, they kept the house, they would do the cooking and also do beadwork.  

The Winkte were held in awe and reverence, there were many before the white man entered their world.  Their numbers shrank or they simply hid away within themselves as their religious systems were shattered by western attitudes.  Winkte were the Shamans; some tribal councils would do nothing without consulting them and they conducted many ritual ceremonies.  There might be relevance for many people in the following poignant words, written by; Marjorie Anne Napewastewin Schutzer:

(Such sexual diversity has always been considered one sign of a lower social development.  In fact, the response of 19th century Victorian America, like the Spaniards before them, to native sexuality is much the same as we see world wide today and this exposes in everyone of us, a central contradiction in our basic belief system. In fact when seen in the light of traditional Native American values it is impossible to rely entirely on a western analysis without distorting this fantastic phenomenon altogether. This is, with out a doubt the key where winkte itself must be understood if one is to comprehend the reasons individuals adopt it.

With the recognition of the third gender status the problem of the transsexual or the gender-crosser model becomes clear. For example, the man who becomes a woman contributes to society as a woman. But with a deep understanding of the winkte position, new, unique and rare contributions to society become possible. Society can only benefit by recognizing three, instead of two, genders. Such a reorganization of gender geometrically increases options for individual identities and behaviours. The third gender role of winkte, one which has existed openly within the framework of everyday Lakota culture, is one of native North America's most striking social inventions) (Schutzer NapeWasteWin. 1994)

Zuni tribe use Native American word (Lhamana) They occupy same place in their society as the (Winyanktecha). (Roscoe 1991)

The French word for a transgendered Native American is (Berdache, Male/Female sharing one body) as the Zuni word is (Lhamana).  In the Zuni tribe as in some other Native American cultures, male children who displayed feminine characteristics at an early age were valued by the tribe as a sacred trust.  It is believed that the Great Spirit has sent this child to them as a go-between for males and females, a bridge between the sexes who understands both sides of the human condition.

Such a child will be apprenticed to a shaman, or holy man of the tribe.  In his training, he learns the traditional work of both sexes, dresses as a woman, and usually performs the functions of healer and arbiter for his people.  One of the most well known and written about Berdache is; We 'wha.  We 'wha (1849-96) was a Zuni berdache who lived in New Mexico. 

In, The Zuni Man-Woman, Will Roscoe writes;

Among the Zuni Indians of New Mexico a special role existed for individuals who combined the skills and activities of both men and women in a unique third gender role. The We 'wha story is about the male Lhamana-a story told through the life of one of the tribes most famous members, the renowned potter and weaver.  This dress-wearing man spent six months in Washington, D.C. in 1886 and called on President Cleveland.  The We 'wha story includes a discussion of the Zuni philoso-phy of gender. What makes a man a man? What makes a woman a woman? Traditional Zuni wisdom has surprising answers to these questions.  Finally, the supernatural counterpart of the Lhamana the man-woman of myth and ritual, is explored. See link below:

http://www.geocities.com/WestHollywood/Stonewall/3044/zunibook.html

  Dine or Navajos recognise three sexes; Male-Female-Nadles. Nadles are considered somewhat both male and female or neither      

A few more examples ( which I will expand on later)

Serrer of the Potiots in Kenya

 Xaniths of Islamic Oman

      Mahu of Tahiti

Sekrata of Madagascar

Fa  afafine of Samoa. 

In Samoa there can be as many as one in five families who have a son who lives as a woman

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MOLLY HOUSES: London

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