Interconnections Between Ethnic Identity and Two-Spirit Lesbian and Gay Identities Among Native Americans.

Interconnections Between Ethnic Identity and Two-Spirit Lesbian and Gay Identities Among Native Americans.

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Traditionally before the colonization of the Native American by the European/white, there wasn’t a lot of information in regards to sexual orientation. Human beings were regarded to exist in only two forms that are; man, as male and woman as a female. Other sexual orientation was regarded as special being (two-spirit). This meant that the holder of this sexual orientation had special privileges to experience both the male and the female powers. The identity domain has always leaned towards one side, which is the male or female perspective. However, studies have revealed other domains, which are two-spirit lesbians and gays (TSLG). Researchers have argued that there is vast information that lies between the connections of this two-identity domain. The arguments have led to the development of Standpoint theory, which assesses the effects of the different locations socially in society.

First, the article looks at the interconnections between the two-spirit lesbian and gay communities and the Native Americans, ethnicities, and their effects on the individuals who reside between these two communities. Second, it provides information that incorporates standpoint theory into the two identities domain mentioned and the possible outcomes. Third, it looks at the identity of Native Americans, their beliefs, and how they perceived the two-spirit lesbians and gays community. It also analyses the different personal accounts of individuals who live among these communities. This attempts to a certain whether indeed there is a relationship and if it exists, whether the relationship is good or bad and how the two domains identify themselves when they are connected either by location or by their domain identity.

The theme of feminism stands out in the article. Traditionally the social categories leaned towards a certain domain identity until the early 1980s when women stood up and demanded a change in the focus of domain identity. Intemann (2010) states that it is evident that female researchers are the main contributors to the development of standpoint theory. The theory was developed to look at the effects of different social locations in society. Female researchers are the ones responsible for exploring the interconnections between the ‘woman’ as gender category and other categories in the society such as sexual orientation and ethnicity. This raises the question of whether the concerns that the female domain is raising are of importance. The article also gives the findings of the research conducted by Brown (2014) and compares them to that of Robinson (2019). In both findings, we see that females that are lesbians in the TSLG are not concerned about what happens in the lesbian community and whether it exists, yet the female domain is the ones raising the concerns about the society leaning towards a certain domain identity. For instance, Spotted Eagle in the article says she does not really see lesbians forming a community or rather having what she might consider a community. This is contrary to the female researchers in the early 1980s who were vocal on the idea of the interrelationship between ‘women’ and other societal categories to the point of coming with the standpoint theory.

I have learned that in as much as there are some contradictions in the ethnic relationship between Native Americans and the TSLG communities, there is an interrelationship. According to the reading, were it not for the fusion of the Euro-American lesbian and gay communities, traditionally Native Americans did not have any differences in regards to sexual orientation, secondly, according to the study conducted by Brown (2014). There is acceptance of TSLG individuals by the Native American community. Initially, due to the protest that TSLG individuals held in a bid to fight for their rights. And the Christian sanctions had both made it clear that lesbians and gays were not accepted. But after looking at the results of the studies done by both the authors of this week’s readings and those done by other researchers, both attest that TSLG individual feels accepted in the Native American community. Third, TSLG individuals have gained identity from the stories and history of the Native American community. This week’s readings, as well as research done in the past on the identity of TSLG individuals, both report that the traditional practices and images of the Native Americans provide the TSLG individuals with a way for them to develop their identity.

Robert’s statement, “Most gay people don’t take very seriously the fact that I am Native American, almost trivialize Native American background. … A lot of White gay men treat Native gay people like that”  stands out. This means that there is very little concern about the ethnic affiliation of an individual when they join the gay community, and this makes them feel comfortable and at home. “Well, at home, I’m honoured and given respect for who I am. You know, I give gifts and am given gifts in return.” This statement by Spotted Eagle clearly changes the narrative that I used to have before that individual from TLSG community is not accepted by everyone. It is indeed important that people draw boundaries when it comes to other sexual orientations. “I have felt that specialness. … I feel that I have something different to contribute.” This statement by Stephanie, one of the participants of the research, is vital in that it shows individuals from TSLG have a source of identity.

Reference

Intemann, K. (2010). 25 years of feminist empiricism and standpoint theory: Where are we now?. Hypatia, 25(4), 778-796.

Brown, L. B. (2014). Two spirit people: American Indian lesbian women and gay men. Routledge.

Robinson, M. (2019). Two-Spirit Identity in a Time of Gender Fluidity. Journal of homosexuality, 1-16.