Two-Spirit People

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Evelyn Blackwood discusses the relationship of traditional Native American Two-Spirit within the gay urban scene for contemporary Native American lesbians. Blackwood is a socio-cultural anthropologist. She received her PhD from Stanford University and specializes in matrilineal tribes of West Sumatra, Indonesia and studies female same-sex relations outside the West. In her book, Female Desires: Same Sex-Sex Relations and Transgendered Practices Across Cultures. (1999) Blackwood discusses the history and prevalence of same-sex relationships amongst women across the world. In her section describing Native American Two-Spirits Blackwood marks the changing roles and perceptions **by Native Americans, and Native Americans within the LBGT community.** (repetitive) She discusses the role of Lesbians on and off the reservation, and asks the questions of how they self-identify, whether or not they connect more so with the LBGT communities off the reservation or if they embrace the identity of a Two-Spirit. Do they see the two as mutually exclusive? Her exploration of the connection between contemporary Native Americans and their past reveals the influences of European perspectives and aims to reveal the interpretation of Two-Spirit today by Native Americans. Brian Joseph Gilley has written several articles and publications on the subject of homophobia and homosexuality in the sphere of Native American culture and currently teaches at the University of Vermont in the anthropology department. On a similar vein, Gilley explores contemporary Two-Spirit roles but with a focus on men on and off the reservation and their participation in activism. He did not however, begin his research with the intent to write about Two-Spirit people; instead... ... middle of paper ... ...n that the diversity of Two-Spirit people keeps them from being defined only as shamans, artisans, homosexuals, transsexuals, asexual and the source of shame for some tribe. In my opinion, folklore about Two-Spirit people would reveal the traditional perceptions of these people and this is what should be studied. Oral history and native folklore is still alive and well in most tribes, and has been scholarly documented for generations. By tapping into the origins and lore surrounding Two-Spirit people I believe we will find a diverse set of stories that can illuminate the traditional Native perspective on Two-Spirit people. Furthermore, by comparing the similarities and differences in tribal legends, we may be able to further our understanding of tribal diffusion as well as better understand the perceptions of any spiritual resonance a Two-Spirit person may have.

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