As a Menominee mother of Two Spirit individuals, the rights of LGBTQ2S youth are deeply important to me, not only for my children, but for the well-being, safety, and dignity of all young people seeking acceptance and respect.
I recently attended the Wisconsin Assembly hearing to testify against proposed anti-transgender youth bills. Among the testimonies were incredible stories of strength and resilience that resonated with my own children. Hearing these stories reinforced my passion to fight for inclusivity and understanding of Two Spirit identity.
As an Indigenous historian and educator with a deep connection to and an understanding of Two Spirit identity, I wanted to share some history of gender diversity within Indigenous communities.
Two Spirit Belonging
For Indigenous societies, complex gender systems existed within tribal cultures since the beginning of time. Some communities recognize three, four, five, and even six distinct genders, each reflecting different forms of gender variance.
Indigenous traditional teachings held that parents didn’t impose attitudes or beliefs but rather nurtured children as they were uniquely created: “Gender roles were not assigned in many tribes until the child was old enough to decide for themselves.” It was believed that they were blessed, and so they had vital roles contributing to restoring balance, nurturing healthy relationships, and fostering strong communities. Families that consisted of a Two Spirit member were grateful and considered fortunate by the community.
A common understanding across tribes was that “Two Spirit identity was widely believed to be the result of supernatural intervention.” Because their identity was considered spiritual in nature, these individuals held significant spiritual roles as herbalists, healers, shamans, visionaries, namers, oral tradition keepers, and ceremonial leaders.
In addition to their spiritual place, the understanding from various viewpoints gave Two Spirit individuals the skills to serve well as negotiators, ambassadors, matchmakers, couples’ counselors, and caretakers of orphaned children. Those who couldn’t co-create children together had a place to fully participate in society, even as parents.
Everyone in the community belonged.
Decolonizing Gender
Two Spirit identities were deemed normal and natural prior to the 1890s. With the arrival of European explorers, the condemnation of these practices began. The imposition of westernized views led to the discrimination, persecution and criminalization of gender variant individuals.
Westernized norms of society were embedded into legal and religious systems and gender variance was condemned through the sodomy laws. Derived from church law, they were enacted in 1731 and remained in place until 1925.
In the post-civil war era within Indigenous communities, the introduction of Christianity as well as Western education further dissolved traditions through boarding schools. Indigenous children were indoctrinated with Christianity in the schools and the cultural memory of this tradition was erased. Returning to their families, they were unable to communicate, and intergenerational transmission of cultural and spiritual information was prohibited and oftentimes lost. Simultaneously, Christian religious representatives condemned these practices, imparting fear and shame.
Reclaiming Two Spirit Identity
Indigenous gender practices may have been lost or distorted due to colonization, however, they are still remembered and resurfacing today. Increased understanding and acceptance of gender and sexuality is not a “New Age” movement, but rather a reclamation of gender variance and reaffirming its rightful place in Indigenous culture.
Recently, within the Indigenous LGBTQ2S community, the term “Two Spirit” was officially recognized in 1989 at the International Two Spirit Gathering as an expression of identity for Indigenous individuals. In comparison to the Euro-American LGBTQ society, the term is not a specific definition of gender or sexual orientation, but a general term to delineate from non-Indigenous LGBTQ communities.
It is important to understand that the term “Two Spirit” doesn’t take away from the unique names, roles and traditions each tribe has for their own gender variant people. Instead, it is a broad term used to talk about these identities within Indigenous cultural contexts.
Protecting Two Spirit Youth
In light of the current administration’s actions regarding the LGBTQ2S community, I hope that sharing the rich history of gender identity can serve as an impetus for understanding, acceptance and respect.
Much can be learned and reaffirmed from Indigenous traditional gender practices, offering valuable insight into the diversity that has existed across cultures for millennia.
Our youth deserve to feel safe and loved.
Kaméwanukiw, Paula Rabideaux Fernandez, is a Doctoral candidate for First Nations Education at UW-Green Bay.
Kaméwanukiw is a member of the Menominee Nation turtle clan. She is a culture keeper, storyteller, historian, and consultant. She loves to share culture and knowledge of Indigenous history, world view, and ways of being to build bridges and make connections.
Professionally, she develops and provides training and support to assist institutions in developing Culturally Responsive Practices to better serve indigenous populations. For 27 years, she has worked at the local, state and national level as an educator and consultant on Native American education and curriculum development.
Kaméwanukiw enjoys participating in her culture and making and teaching traditional crafts. She has five children, and her Menominee name, Kaméwanukiw, translates to “Rain Woman.”
