anthropology discussion

Gender Discussion

Let's go on deep dive. (You can not use the pass on this one)

For this assignment, I would like you to do further research on a culture that

● Has a place for a 3 gender as was talked about in the module or in the book ● This can be a current culture or one from history. ● Please look up at least 2 sources and make sure you cite them. ● This should be around 500 words. ● Read and comment about two other cultures from your peers.

Life happens pass can not be used for this one. If you need more time please let me know.

It is important to note that people having fluid genders is not a new idea. It is one that has been around for as long as people have been around. A good place to start is always.... https://en.wikipedia.org/wiki/Third_gender

(Links to an external site.)

All posts made to each Lesson discussion are scored according to the following criteria:

● 0 points: no participation, no attempt to begin a discussion or respond to a classmate.

● .5 – 5.75 point (F): varying degrees of failure; attempt to participate is not sincere; does not demonstrate much or any preparation; student clearly unwilling to participate or prepare; posts do not address the topic or engage peer in discussion; and/or post is incomprehensible due to grammar/spelling/syntax errors!

● 6 – 6.75 points (D): attempt does not demonstrate comprehension of material or full preparation for the discussion, or does not address the discussion topic in a meaningful way, and/or post is very difficult to understand, containing grammar/spelling/syntax errors!

● 7 – 7.75 points (C): statements indicate a willingness to participate but do not indicate full preparation or full comprehension, or may not address the

discussion topic fully and/or post is somewhat difficult to follow, containing grammar/spelling/syntax errors.

● 8 – 8.75 points (B): statements indicate student willing and prepared for discussion, but maybe lacking in a complete understanding of concepts or complete coverage of discussion topic, and/or post contains some grammar/spelling/syntax errors. They have also responded to at least 2 other post

● 9-10 points (A): student’s enthusiastic participation indicates preparation, comprehension and complete understanding of concepts, has complete and accurate coverage of the discussion topic and is free of grammar/spelling/syntax errors. They have also responded to at least 2 other posts.

Comments on students

Virginia Garay

The culture that I chose for this discussion is the Muxes culture that prevails in Oaxaca in Mexico. Muxes were born biologically male, but adopt female roles. Juchitán, in the region of the Isthmus of Tehuantepec, in Oaxaca, is one of the main cities of the Zapotec culture where the muxes are located, an indigenous society called the third gender. These are people who are born male and who, as they grow up, assume female roles in different areas "such as social or sexual". In addition, unlike Spanish, in Zapotec the same way is used to address men or women. It is a cultural gender, a social function and an identity, but not a characteristic of someone's sexual desire. That is why a muxe can be heterosexual, asexual or gay, although without identifying himself as a transsexual or transvestite because he who is a muxe can only identify himself as a muxe. Muxe face less hostility there than gay men, effeminate men, and trans women in other parts of Mexico. One study estimates that 6% of the men in a Zapotec community on the Isthmus in the early 1970s were Muxe. Other Zapotec communities, outside the Isthmus, have similar third-gender roles, such as the Biza'ah of Teotitlán del Valle. Some people marry women and have children, but others choose men as sexual or romantic partners. According to anthropologist Lynn Stephen, muxe may do certain types of women's work, such as embroidering or decorating household altars, but others do men's work of making jewelry. The muxe are dressed in female clothing or painted ("painted", that is, male clothing and makeup). It has been suggested that while the three-gender system predates Spanish colonization, the phenomenon of muxe being dressed as women is quite recent, this started in the 1950s and gained popularity until

almost all younger generations of Today's muxe are dressed. What I understood is the contemporary Zapotec culture, they report that to their social status. Muxe in village communities may not be looked down upon or highly respected, but in larger, westernized cities they may face some discrimination, and more from men, due to attitudes introduced by Catholicism. The muxe themselves belong to the poorer classes of society. Gender variance and same-sex desire in wealthier communities in the region are more likely to follow a more western taxonomy of homosexuals, bisexuals, and transsexuals. These people are also more likely to remain as they say "in the closet." Despite this, muxe have traditionally been considered good luck, and many now hold clerical jobs or are involved in politics. In 1995 the Zapotec culture thought that choosing a gender or sexual orientation was ridiculous but some people looked at their gender and looked at it as something that God gave them. In that area, the muxes are respected and they see it as something normal, that is because the concept of muxe exists only here, on the Isthmus of Tehuantepec, where they are an important part of the community. The annual celebration of muxes that takes place every November in Juchitan de Zaragoza is a small town on the Isthmus of Tehuantepec.The annual celebration of muxes that takes place every November in Juchitan de Zaragoza is a small town on the Isthmus of Tehuantepec. This celebration of the "true inclusion", as defined by the mux organizers (members of the LGTB + community in this region of Oaxaca), generally takes place in November and annually brings together between 8 and 10 thousand people at the local, national and international levels. The outfits that most of them wore were similar and inspired by the style of Frida Kahlo. Some were dressed in men's clothing showing only the makeup and nail polish.

Paul Chang

Within the culture of Samoa, there are people known as Fa'afafine who identify themselves as having a third gender or a non-binary role. A Fa'afafine would be assigned as a male at birth but would still have the traits and characteristics of a male and female gender while a Fa'afatama would be female at birth and would also be fluid in gender. The Fa'afafine would care to their elders and within their community and educate others about sexual intercourse, a topic that is somewhat restricted especially for the male and female genders. They would also have relations with other people who do not identify as Fa'afafine. The third gender is widely accepted within the culture where a member within the culture will most likely have some form of relations with at least one. The groups that would not accept the Fa'afafine would be the communities such as the Catholic groups and traditional leaders. The word Fa'afafine has the prefix "fa'a" which would mean "in the manner of" and the word "fafine" would mean "woman"

from the Polynesian language. The history of Fa'afafine is not well known due to the era of colonialism and its effects but there some usage of the identity in the past. An example is a warrior and chief of Samoan early history named Nafanua who is an icon of a Fa'afafine. One preserved cultural performance by the Fa'afafine is the dance of the taupoi. The taupou, or the ceremonial hostess who is selected by the high chief in the village, is tasked as the representative and entertainment for the guests. The taupou would express feminine behaviors as well as a special outfit with unique accessories like a whale tooth necklace that would represent a status symbol usually restricted to the chiefs and their offspring. The dress they wear is a traditional Samoan dress called the 'ie tōga that is finely woven mat worn tightly and wrapped around the body. The edges of the dress would stay fringed and unwoven with a strip of red feathers. Today the Fa'afafine would contribute in taking care of the elders by participated in popular beauty pageants and place all the proceeds into charities and Samoa homes for the aging. In relations to the Western categorization, the Samoan genders are not easily classified. Their society would not refer Fa'afafine under a transgender, homosexual, or any other classification and would restate that the Fa'afafine are it's own identification entirely. Here in the states where is the S.O.F.I.A.S or the Le Sosaiete o Faʻafafine i Amerika Samoa, the society of Fa'afafine in America, a community that is to foster the collaboration between the Fa'afafine and the LGBTQI+ communities with the American Samoa and other regions in the Asia Pacific Regions. They describe themselves as an organization to balance the Samoan values and western influences to promote a positive view to the Samoan Fa'afafine community. While in the mainland of Samoa, the Samoa Fa'afafine Association is an active organization that provide community projects for the Fa'afafine community working with the government, local churches, and youth organizations, with the inclusion of the elder and youth in Somoa.