Two Spirited - First Nations, in the Pre-Contact Era

          Many people today are unaware of the term "two-spirit" and even if they have heard the word before - it doesn't mean that they understand what it means.  From my learning and understanding, two-spirit means that one person has two spirits within them.  One spirit being more masculine, and the other being more feminine.  Studies show that "information about sexual orientation and transgender issues for Aboriginal cultures date back to 1555" (Napoleon, 2002, p. 153). 

          In pre-contact times, "Aboriginal communities were known to be very compassionate, very open and tolerated issues around sexual orientation" (Napoleon, 2002, p. 150).  Firstly, it was seen that "sexual freedom and opposite-sex marriage was accepted, and one did not have to be a special healer or shaman to be accepted as gay" (Napoleon, 2002, p. 154).  Secondly, "sexuality was seen as a gift from the spirit world and restriction of sexual behaviour was not an accepted societal function" (Napoleon, 2002, p. 154).   

          Although in some Aboriginal communities and at some points in time, being two-spirited was not always looked at as acceptable or the norm.  However the "preservation of ceremonial and social cultures by American Indians provides the basis for which to make arguments against the acceptance of LGBT Native lifestyles" (Gilley, 2010, p. 48).  According to Gilley (2010) the diverse separation and changed thoughts on sexuality began during the European contact time.  During this time many "Indians began to convert to Christianity and they accepted the idea that same-sex relationships were sinful" (Gilley, 2010, p. 52).  After this huge change for the Aboriginal peoples, "ceremonial and social practices that incorporated two-spirited people were declined and not accepted" (Gilley, 2010, p. 53). 

          After the European contact the "homophobia" and "discrimination" begins.  "Most Aboriginal gay men, lesbian, and transgendered people leave the reserves and move to large, urban centres to find anonymity, acceptance, and safety" (Napoleon, 2002, p. 158).  Overtime many tribes lost their ceremonies and practices.  Gilley (2010) mentioned that "A Lakota elder and ceremonial leader said that we can't let these ways die over hate for gay people" (p. 56).     

          It is hard and sad to believe that something that was once looked at so accepted in the pre-contact era could change so drastically during European contact.  "As long as Aboriginal nations do not undertake to end discrimination against gay men, lesbians, and transgendered people, they accept homophobia and the continued loss of citizens who must seek safety and acceptance far away from home" (Napoleon, 2002, p. 171).  Not only will communities lose people, they will also lose social and ceremonial practices. 

References

Gilley, B.J. (2010).  Native Sexual Inequalities: American Indian Cultural Conservative

Homophobia and the Problem of Tradition.  Sexualities, 47-68. 


Napoleon, V. (2002).  Raven's Garden: A Discussion about Aboriginal Sexual Orientation and

Transgender Issues.  HeinOnline, 149-171.


Meagan