Reclaiming Identity: The Enduring Legacy of Native American Two-Spirits
In the tapestry of human existence, gender and sexuality are often perceived through a narrow, binary lens. Yet, for millennia, Indigenous cultures across North America recognized and revered a spectrum of identities far more expansive than modern Western society has only recently begun to acknowledge. This rich tradition is embodied in the concept of "Two-Spirit," a term that encompasses gender diversity, spiritual roles, and a profound cultural acceptance deeply rooted in the pre-colonial history of Native American and First Nations peoples.
The term "Two-Spirit" (or niizh manidoowag in Ojibwe) was coined in 1990 at the Third Annual Native American/First Nations Gay and Lesbian Conference in Winnipeg, Canada. It emerged as a pan-Indigenous umbrella term, deliberately chosen to differentiate from Western LGBTQ+ identities while also reclaiming and revitalizing traditional roles that had been suppressed by colonization. It signifies an individual who embodies both masculine and feminine spirits, often seen as a gift rather than a deviation, carrying unique responsibilities and powers within their community. This is not merely a third gender; it is a complex, culturally specific identity that varies significantly across tribes, reflecting the diverse spiritual and social structures of Indigenous nations.
Before European contact, many Native American societies held Two-Spirit individuals in high esteem. They were often spiritual leaders, healers, shamans, matchmakers, storytellers, artists, and caretakers of children and elders. Their ability to understand and navigate both male and female worlds was seen as a profound advantage, granting them unique perspectives and facilitating balance within the community. For example, among the Zuni Pueblo, the lhamana were male-bodied individuals who lived as women, performing women’s work and often serving as cultural mediators. We’wha, a renowned Zuni lhamana from the 19th century, was a celebrated weaver and potter, a diplomat, and even met President Grover Cleveland, who was reportedly unaware of We’wha’s assigned sex at birth.
The Navajo recognized nádleehí, meaning "one who is continuously changing" or "one who transforms," referring to male-bodied individuals who take on women’s roles and vice-versa, often seen as essential for maintaining harmony and prosperity. The Lakota had winkte, male-bodied individuals who lived as women, performed women’s tasks, and were often visionaries or spiritual advisors. The Cheyenne had hemaneh, a term for male-bodied people who adopted female social and ceremonial roles. These diverse terms and roles underscore the profound acceptance and integration of gender variance into the social and spiritual fabric of Indigenous societies.
The arrival of European colonizers marked a catastrophic turning point. Driven by Christian evangelism and rigid Victorian gender norms, missionaries and settlers actively suppressed Indigenous spiritual practices and social structures. Two-Spirit individuals, once revered, became targets of persecution, shame, and violence. Their roles were demonized as "sodomites" or "perverts," their spiritual gifts dismissed as "pagan" or "evil." This imposition of Western binaries and heteronormativity was a deliberate tactic to dismantle Indigenous cultures and assimilate Native peoples.
Residential schools, often run by churches and government agencies, were particularly brutal in their attempts to eradicate Indigenous identities, including the acceptance of Two-Spirit people. Children were stripped of their language, traditions, and spiritual beliefs. Gender non-conforming behaviors were severely punished, instilling deep-seated trauma and internalized homophobia and transphobia that continue to affect some Indigenous communities today. The historical memory of these practices led to generations of silence and a loss of traditional knowledge surrounding Two-Spirit identities.
Despite this systematic oppression, the spirit of Two-Spirit endured. The coining of the term in 1990 was a pivotal moment of cultural reclamation. It provided a common language for Indigenous people across different nations to connect, share their stories, and revitalize ancient traditions. It recognized that their gender and sexual diversity was not an import from Western culture but an intrinsic part of their heritage, a sacred path often tied to creation stories and spiritual teachings. As Harlan Pruden (Nuxalk Nation), a prominent Two-Spirit scholar and activist, notes, "Two-Spirit is not just about sexual orientation or gender identity; it’s about spirituality, community, and the re-indigenization of ourselves."
Today, the Two-Spirit movement is a powerful force for healing and cultural resurgence. Contemporary Two-Spirit individuals are actively engaged in rediscovering, documenting, and sharing the history of their roles within their respective nations. This often involves collaborating with elders, learning traditional languages, and participating in ceremonies to reclaim spiritual connections that were severed. For many, identifying as Two-Spirit is an act of decolonization, a rejection of imposed Western norms, and an affirmation of Indigenous resilience.
However, the journey is not without its challenges. While many tribal communities are re-embracing their Two-Spirit members, the legacy of colonization persists. Two-Spirit individuals often face discrimination and misunderstanding, not only from mainstream society but sometimes within their own communities, where internalized homophobia and transphobia from generations of suppression can still be present. They frequently experience higher rates of violence, homelessness, mental health issues, and suicide, exacerbated by systemic inequalities and a lack of culturally appropriate resources.
Yet, there are profound triumphs. Two-Spirit gatherings and powwows are becoming increasingly common, providing safe spaces for community building, cultural exchange, and celebration. Organizations like the NorthEast Two-Spirit Society and the National Congress of American Indians (NCAI), which passed a resolution in 2017 recognizing and supporting Two-Spirit people, are advocating for greater visibility, rights, and resources. Younger generations are finding strength and pride in their Two-Spirit identities, drawing inspiration from elders who remember the old ways and from the growing global recognition of gender diversity.
The concept of Two-Spirit offers profound lessons for the broader world. It challenges the rigid binaries of Western thought, demonstrating that gender and sexuality are fluid, diverse, and deeply intertwined with spiritual and social roles. It highlights the importance of cultural context in understanding identity and reminds us that true acceptance goes beyond mere tolerance; it involves reverence for diverse ways of being.
In a world increasingly grappling with questions of identity, belonging, and respect, the enduring legacy of Native American Two-Spirits serves as a powerful testament to the wisdom and inclusivity of Indigenous cultures. It is a reminder that diversity is not just to be tolerated but celebrated as a source of strength, balance, and spiritual richness. As Two-Spirit individuals continue to reclaim their rightful place, they illuminate a path towards a more inclusive future, one where all spirits are honored and all identities are revered. Their journey is a testament to resilience, a beacon of hope, and a vital thread in the ongoing tapestry of human understanding.
