Robert Lawlor tells a ‘white’ lie

Rolls, Mitchell

doi:10.1080/14443050009387627

Cited by 4 publications

(2 citation statements)

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“…While much can be learned about doing and redoing gender from the muxe experience, we must actively resist the temptation to colonize them by imposing the gender binary and Western conceptions of gender and sexuality on an indigenous group. But we must at the same time, as Mitchell Rolls (2000) notes, be equally careful not to romanticize precolonial indigenous cultures and imprison such communities in a false past that robs them of contemporary agency.…”

Section: Resultsmentioning

confidence: 99%

Hombres Mujeres

Mirandé

2016

Men and Masculinities

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This article interrogates West and Zimmerman’s Doing Gender paradigm by examining the Muxes of Juchitán, a little known third gender in El Istmo de Tehuantepec, Oaxaca México. After presenting preliminary findings based on personal interviews with forty-two muxes and forty-eight community members, distinguishing between muxes and gays and describing the wide variation in the muxe lifestyle, the essay concludes that muxes are a third sex/gender category that is actively redoing the prevailing Western gender binary as well as traditional Mexican conceptions of gender and sexuality. They are an indigenous third sex/gender category, which is less about Western conceptions of sexuality, sexual identity, or doing transgender and more about retaining the language, cultural categories, practices, and worldviews of indigenous communities.

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Section: Resultsmentioning

confidence: 99%

Hombres Mujeres

Mirandé

2016

Men and Masculinities

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“…As Muir (2007) notes, even romanticised representations of Aboriginality can be lent to a variety of personal and political projects, but the representations themselves were remarkably regular, possibly because they were so readily available: alternative spiritualist bookshops are full of titles proclaiming the natural spirituality of indigenous peoples. Although the gap between such romantic visions and the realities of Aboriginal life has been pointed out many times (for example, Rolls 2000), such critiques had not diminished the power of idealised images of natural harmony, perhaps because such images were a source of hope, evidence of the kind of organic connection to nature that many of my respondents sought. In any case, these representations of an idealised Aboriginality had acquired immense weight, influencing the way people thought about Aboriginality and shaping personal encounters with the environment.…”

Section: Aboriginal Naturementioning

confidence: 96%

Australian alternative spiritualities and a feeling for land

Muir¹

2011

Australian J of Anthropology

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For many Australian practitioners of alternative spiritualities, ‘nature’ and the non‐human environment are alive with significance: they embody a universal divine ‘spirit’ that is both independent of, and continuous with, individual subjects. Particular locations within nature also have special value as a font of powerful personal feelings and as a kind of natural resource of spiritual energy. Moreover, the effect of specifically Australian landscapes is frequently understood by reference to a place’s Aboriginal history or ‘spirit’, with recognition of such places both celebrating and laying claim to the land. However, having a feeling for land is not straightforward. Although Aboriginal people often served as a synonym for the land itself and thus were considered intrinsic to much of the land’s spiritual and personal value, their prior claims to its ownership also sometimes upset non‐Aboriginal feelings of love for the land.

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Real People: Authenticity and Aboriginality in the Australian Holistic Milieu

Muir

2013

Ethnos

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Robert Lawlor tells a ‘white’ lie

Cited by 4 publications

References 4 publications

Hombres Mujeres

Hombres Mujeres

Australian alternative spiritualities and a feeling for land

Real People: Authenticity and Aboriginality in the Australian Holistic Milieu

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