The North American Berdache [and Comments and Reply]

Callender, Charles; Kochems, Lee M.; Bleibtreu-Ehrenberg, Gisela; Broch, Harald Beyer; Brown, Judith K.; Datan, Nancy; Granzberg, Gary; Holmberg, David; Hultkrantz, Åke; Jacobs, Sue‐Ellen; Kehoe, Alice Β.; Knobloch, Johann; Liberty, Margot; Powers, William K.; Schlegel, Alice; Signorini, Ítalo; Strathern, Andrew

doi:10.1086/203030

Cited by 110 publications

(8 citation statements)

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“…Some occupations (e.g., spiritual leadership and healing roles) tend to be decided by particular individuals within the community and not by the individual alone. Regardless of the pathway, gender is traditionally designated more often by one' s purpose and role in the community than by biological sex, attire, or the sex of one' s mate (Callender & Kochems, 1983;Whitehead, 1981). The assignment or selection of the opposite gender role or purpose does not traditionally preclude individuals from performing tasks within a sex-assigned role.…”

Section: Occupation and Gender: A Traditional Perspectivementioning

confidence: 99%

American Indians, Alaska Natives, and the psychology of men and masculinity.

Rouse¹

2016

APA Handbook of Men and Masculinities.

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American Indian/Alaska Native (AI/AN 1 ) men 2 are one of the most underserved groups in health care (Whitbeck, 2009). They are also quite possibly the most historically reticent group, by race and ethnicity, to seek help from mainstream caregivers (Joe, 2001). AI/AN men experience unique ecological circumstances that distinguish them from other groups in the United States. Issues such as a traditional 3 worldview that is intensely divergent from that of the mainstream, hundreds of years of colonization and occupation for the now 566 Sovereign Nations, and population numbers that are relatively small compared with those of other racial groups in the United States all contribute to the further oppression, marginalization, and objectification of AI/AN men.The literature pertaining to AI/AN men and masculinity is scant at best (Wong, Steinfeldt, Speight, & Hickman, 2010). No empirical efforts have examined the applicability of the Western hegemonic masculinity construct 4 (Connell & Messerschmidt, 2005) or of other constructs such as the male gender role stress paradigm (GRSP) 5 (Levant, 2011;Pleck, 1981Pleck, , 1995 and gender role conflict (GRC) 6 (O'Neil, 2008). 7 Existent publications tend to be conceptually based and deficit oriented, devoid of the language and voice of traditionally oriented AI/AN peoples-those who have completed spiritual rites of manhood and embody age-old cultural roles (Duran & Duran, 1995). Thus, long-held stereotypes of AI/AN men permeate the common psyche and perpetuate the false belief that AI/AN populations are alike and have lost their traditional knowledge holders (e.g., Lazur & Majors, 1995). "Hegemonic discourse through the propagation of psychological literature 1The terms American Indian and Alaska Native are used herein to denote the groups of distinct original inhabitants of North and South America and the Caribbean. These groups have been referred to variously as Native Americans, Alaska Natives, First Nations, and Indigenous or aboriginal peoples. The diversity of peoples represented by this term is immense, and regional differences are formidable. In the United States, there are currently 566 federally recognized Sovereign Nations and scores of communities navigating the U.S. federal system seeking that government-to-government relationship status. It is impossible to make generalizations regarding gender that would encompass all AI/AN groups. This chapter focuses on the most common factors related to gender that apply to most AI/AN groups. 2As used in this chapter, the terms man and men, woman and women, and masculine and feminine convey the mainstream construct, given the lack of binary gender in most AI/AN languages. 3The use of the term traditional in this chapter signifies the worldview of Indigenous origin, not that of the mainstream traditional male (Pleck, 1995). 4 This phrase refers to the dominant masculinity ideology-the social and behavioral mainstream norms for the Western male gender role, with the purpose of propagating privilege for well-to-do, White...

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Section: Occupation and Gender: A Traditional Perspectivementioning

confidence: 99%

American Indians, Alaska Natives, and the psychology of men and masculinity.

Rouse¹

2016

APA Handbook of Men and Masculinities.

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“…Only when we are in balance and in the fullness of both male and female spirits do we experience and move within the Creator's energy and intention. For other explorations of the Two-Spirited path these resources may be a starting place (Balsam et al, 2004;Brown, 1997;Callender & Kochems, 1983;Hodge, 1993). This is raised here to show that Aboriginal culture and spiritual ways of knowing form in-depth epistemologies that need space and time to explore.…”

Section: • a New Paradigmmentioning

confidence: 99%

Counsellor Education as Humanist Colonialism: Seeking Post-Colonial Approaches to Educating Counsellors by Exploring Pathways to an Indigenous Aesthetic

Paq'Tism

Bowers

2008

AJIE

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This narrative reflection emerged during a time of personally reconnecting with Mi'kmaq First Nation culture and heritage while working in the mainstream roles of counsellor educator and educationalist in Australia. The essay expresses turning points along a path of increasing political and social discomfort with the status quo in counsellor education. Paradoxically, and in parallel fashion, as Indigenous empowerment increased the issues that arise also became more difficult. Staying with these questions long enough to see through the fog seemed important. Disconcerting questions arose related to identity, prejudice, and healing in a field where helping is purported to be the chief focus of our work. The essay examines “Aboriginal Australian” constructs of counsellor education as expressions of liberal humanist colonialism. Pathways towards an Indigenous aesthetic are suggested based in a post-colonial model of culturally-grounded and locally-grown expressions that honour Indigenous ways of knowing. A new paradigm for counsellor education is suggested that listens to recent articulations of global Indigenous epistemology, ontology, and cosmology.

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“…9. The cogendered identities of machi weye, like those of male berdaches (Callender and Kochems 1983;Katz 1976;Lang 1998;Whitehead 1981:111), were determined by their social behavior, occupations, and sexual acts and by the spirits, rather than merely by their choice of sexual object. Same-sex acts were interpreted through the lens of gender categories.…”

Section: The Return Of Machi Martamentioning

confidence: 99%

“…In this article I engage with those anthropologists exploring different cultural representations of selfhood (Appadurai 1990;Desjarlais 2000;Ewing 1990;Geertz 1973;Langness 1987), especially with those addressing the embodiment of persons and the personification of bodies (Lamb 2000;Lambek and Strathern 1998;Scheper-Hughes 1992). Some authors have explored cultural understandings of sexual and gender deviance through studies of transgendered persons who modify and display their bodies to fit gendered cultural norms (Kulick 1998;Prieur 1998) or who perform spiritual roles in societies where gender variance is culturally sanctioned (Blackwood 1984(Blackwood , 1997Callender andKochems 1983, 1986;Jacobs et al 1997;Lang 1998;Nanda 1985Nanda , 2000Ramet 1996;Roscoe 1991Roscoe , 1998.…”

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confidence: 99%

The Mapuche man who became a woman shaman: Selfhood, gender transgression, and competing cultural norms

Bacigalupo

2004

American Ethnologist

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Through the life experiences of Marta, a Mapuche male transgendered shaman in Chile, I analyze how selfhood is gendered dynamically by individual desire and competing cultural and religious norms. Marta's unique identity as a divine heterosexual woman is based on a spiritual transformation, her manner of dressing, and her gender performances. It challenges conventional notions of transvestism, transgenderism, and homosexuality linked to sexed bodies. At the same time, Marta's self is shaped and constrained by the normative gender ideologies of the Virgin Mary, shamanic lore, the Mapuche, and dominant Chilean society.

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The North American Berdache [and Comments and Reply]

Cited by 110 publications

References 0 publications

American Indians, Alaska Natives, and the psychology of men and masculinity.

American Indians, Alaska Natives, and the psychology of men and masculinity.

Counsellor Education as Humanist Colonialism: Seeking Post-Colonial Approaches to Educating Counsellors by Exploring Pathways to an Indigenous Aesthetic

The Mapuche man who became a woman shaman: Selfhood, gender transgression, and competing cultural norms

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