Treći rod
Treći rodje koncept po kojem neki pojedinci kategoriziraju sami sebe kao nimuškarciniženeili ih društvo tako kategorizira. To je također socijalna kategorija prisutna udruštvimakoja prepoznaju tri ili višespolova.Pod pojmomtrećeobično se razumijevaostali;nekiantropoloziisocioloziopisali su četvrti,[1]peti,[2]i "neki"[3]spol.
Osobno ili društveno identificiranje osobe kao muškarac, žena ili drugo, obično je definirano irodnim identitetompojedinca irodnom ulogomu određenoj kulturi u kojoj živi. Nemaju sve kulture strogo definirane rodne uloge.[4][5][6]
U različitim kulturama treći ili četvrti spol mogu predstavljati vrlo različite stvari.HavajcimaiTahićanima,māhūje srednje stanje između muškarca i žene, ili „osoba neodređenog spola”.[7]Neki tradicionalniDinéIndijancijugozapadnog SAD-a priznaju spektar četiri roda: ženstvene žene, muževne žene, ženstvene muškarce i muževne muškarce.[8]Pojam „treći spol” je također bio korišten za opisivanjehidžriizIndije[9]koji su stekli pravni identitet,fa'afafineu Polineziji ialbanskezaklete djevicevirdžine.[10]
Iako se nalaze u brojnim nezapadnjačkim kulturama, konceptitreće,četvrteinekerodne uloge i dalje su novitet umainstreamzapadnoj kulturi i konceptualnoj misli.[11]Koncept se najbolje prihvaća u modernimLGBTiliqueersupkulturama.Zapadnjački znanstvenici, osobito antropolozi, koji su pokušali pisati o južnoazijskimhidžramaili indijanskimrodnim varijantamailjudima dvojakog duha- često nastojali razumjeti pojamtreći rodisključivo na jeziku suvremenog LGBT-a zajednice. No, drugi znanstvenici ističu da je nedostatak kulturnih razumijevanja i konteksta zapadnjačkih znanstvenika glavne struje doveo do raširenog pogrešnog predstavljanja ljudi trećeg spola, kao i do pogrešnog predstavljanja nezapadnjačkih stranih kultura uključujući i to da li se koncept LGBT-a zapravo uopće može primijeniti na te kulture.[12][13][14][15]
- ↑Trumbach, Randolph (1994).London’s Sapphists: From Three Sexes to Four Genders in the Making of Modern Culture.In Third Sex, Third Gender: Beyond Sexual Dimorphism in Culture and History, edited by Gilbert Herdt, 111-36. New York: Zone (MIT).ISBN978-0-942299-82-3
- ↑Graham, Sharyn (2001),Sulawesi's fifth gender Arhivirana inačica izvorne straniceod 26. studenoga 2014. (Wayback Machine),Inside Indonesia,travanj–lipanj 2001.
- ↑Martin, M. Kay; Voorhies, Barbara. 1975.4. Supernumerary Sexes.Female of the Species.Columbia University Press. New York, N.Y..ISBN9780231038751.OCLC1094960
- ↑LeBow, Diana,Rethinking Matriliny Among the Hopi,p.8.
- ↑Schlegel, Alice,Hopi Gender Ideology of Female Superiority,inQuarterly Journal of Ideology: "A Critique of the Conventional Wisdom",vol. VIII, no. 4, 1984, pp.44–52
- ↑100 Native Americans Who Shaped American History, Juettner, 2007.
- ↑Llosa, Mario Vargas.The men-women of the Pacific.tate.org.uk.Tate Britain. Inačica izvorne stranicearhivirana2. travnja 2015.
- ↑Estrada, Gabriel S. 2011.Two Spirits, Nádleeh, and LGBTQ2 Navajo Gaze(PDF).American Indian Culture and Research Journal.35(4): 167–190.doi:10.17953/aicr.35.4.x500172017344j30.Inačicaizvorne stranice(PDF)arhivirana 13. svibnja 2015.Pristupljeno 11. ožujka 2021.
- ↑Agrawal, A. 1997. Gendered Bodies: The Case of the 'Third Gender' in India.Contributions to Indian Sociology.31(2): 273–297.doi:10.1177/006996697031002005.S2CID145502268
- ↑Young, Antonia (2000).Women Who Become Men: Albanian Sworn Virgins.ISBN1-85973-335-2
- ↑McGee, R. Jon and Richard L. Warms 2011 Anthropological Theory: An Introductory History. New York, McGraw Hill.
- ↑Asia and the Pacific – ANU.Inačicaizvorne stranicearhivirana 24. veljače 2012.Pristupljeno 27. prosinca 2014.
- ↑Pember, Mary Annette. 13. listopada 2016.'Two Spirit' Tradition Far From Ubiquitous Among Tribes.Rewire.Pristupljeno 17. listopada 2016..
Unfortunately, depending on an oral tradition to impart our ways to future generations opened the floodgates for early non-Native explorers, missionaries, and anthropologists to write books describing Native peoples and therefore bolstering their own role as experts. These writings were and still are entrenched in the perspective of the authors who were and are mostly white men.
- ↑de Vries, Kylan Mattias. 2009.Berdache (Two-Spirit).O'Brien, Jodi (ur.).Encyclopedia of gender and society.SAGE. Los Angeles. str. 64.ISBN9781412909167.Pristupljeno 6. ožujka 2015..
[Two-Spirit] implies that the individual is both male and female and that these aspects are intertwined within them. The term moves away from traditional Native American/First Nations cultural identities and meanings of sexuality and gender variance. It does not take into account the terms and meanings from individual nations and tribes.... Althoughtwo-spiritimplies to some a spiritual nature, that one holds the spirit of two, both male and female, traditional Native Americans/First Nations peoples view this as a Western concept.
- ↑Kehoe, Alice B.2002.Appropriate Terms.SAA Bulletin.Society for American Archaeology 16(2), UC-Santa Barbara.ISSN0741-5672.Inačicaizvorne stranicearhivirana 5. studenoga 2004.Pristupljeno 1. svibnja 2019..
At the conferences that produced the book,Two-Spirited People,I heard several First Nations people describe themselves as very much unitary, neither "male" nor "female," much less a pair in one body. Nor did they report an assumption of duality within one body as a common concept within reservation communities; rather, people confided dismay at the Western proclivity for dichotomies. Outside Indo-European-speaking societies, "gender" would not be relevant to the social personae glosses "men" and "women," and "third gender" likely would be meaningless. The unsavory word "berdache" certainly ought to be ditched (Jacobs et al. 1997:3-5), but the urban American neologism "two-spirit" can be misleading.