indigenous gender

© 2019 Duke University Press. The term and concept of Two-Spirit identity are not pan-Indigenous; each individual who identifies with the term will have their own understanding of it. For example, in her work, Gehl (2000, 2016) explores the issue of unstated paternity. Simpson, L. B. Melissa Nelson, One such structural barrier is the way that violence against Indigenous women is often minimized or dismissed both within and outside of Indigenous communities. Driskill, Q., Finley, C., Gilley, B. J., & Morgensen, S. L. (2011).

(2013, November 11).

This is just one example of how men, women, and Two-Spirit peoples would have fit into one Nation. kinanâskomtinawâw to all my sisters, who are swimming while holding onto their power. As Leanne Simpson (2017) notes in, 2017 San Manuel Powwow – Sweethearts Couple, Two-Spirit, As Scott Morgensen imparts in his essay “Cutting to the Roots of Colonial Masculinity” contained in the groundbreaking work, To understand the gender roles within an Indigenous community, we might consider the nehîyaw (originally a Woodlands community). Gifts of Maskihkîy: Gregory Scofield’s Cree Métis stories of self-acceptance. Ferguson, S. (2016, January 23). Retrieved from https://www.goodtherapy.org/blog/psychpedia/heteronormativity, Indigenous and Northern Affairs Canada. Tucson, AZ: University of Arizona Press. Indigenous and Northern Affairs Canada. Colonial understandings of gender imposed a rigid binary system on Indigenous Nations that discounted and disadvantaged the cultural role of women and did not allow for systems outside of heteropatriarchy to exist (p. 38). A recognition of being: Reconstructing native womanhood. But I also woke up thinking about all of the iskwewak I know, both young and old, who continue to swim above the Great Colonial Flood. The role of Indigenous masculinity cannot be understood without an acute understanding of the history and ways that women and Two-Spirit folx have been subjected to violence (both interpersonally and state sponsored) under legislation and culture stretching all the way back to the Indian Act. Retrieved from, https://womenspress.canadianscholars.ca/books/a-recognition-of-being-2nd-edition, Centennial College. Lincoln, NB: UNP – Nebraska. They are “discriminated against by gay white male society but also by other Aboriginal peoples. Critically Sovereign traces the ways in which gender is inextricably a part of Indigenous politics and U.S. and Canadian imperialism and colonialism. Perkel, C. (2017, April 21). Australia’s Indigenous population is divided into two distinct cultural groups – Aboriginal and Torres Strait Islander peoples.

Critically Sovereign / Joanne Barker  1. In Q. Driskill, C. Finley, B. J. Gilley, & S. L. Morgensen (Eds.

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For the queer, femme, and two-spirit people at the center of Indigenous movements for autonomy and freedom, this is a deeply important project.

There are many brilliant scholars and community members doing important and groundbreaking work in these areas, and students are encouraged to look at the sources provided and do their own research to learn more. In Q. Driskill, C. Finley, B. J. Gilley, & S. L. Morgensen (Eds.). (p. 42). Sex-discrimination in the Indian Act addressed again: Descheneaux and Yantha. The government also insisted that men be in charge of decisions regarding their children – which was contrary to the types of kinship structures that were in place prior to the policy. In her landmark work A Recognition of Being: Reconstructing Native Womanhood, Kim Anderson (2000) posits that colonialism dismantled the protections for women that originally existed in Indigenous cultures. Jennifer Nez Denetdale,

Morgensen, S. L. (2015).

There is an urgent need to discuss and promote understanding around Two-Spirit identities.

9. ), https://www.goodtherapy.org/blog/psychpedia/heteronormativity. Schudeler, J.

This site uses cookies. https://everydayfeminism.com/2014/03/everyday-cissexism/. Indigenous men and masculinities studies: An emergent field [Blog post].

Indigenous scholars show that when Europeans encountered the complementarity of Indigenous women’s and men’s authority and leadership, they perceived it as a barrier or threat to imposing heteropatriarchical rule via economic, political or religious means. his chapter focuses on three main areas of gender realities within Indigenous communities: specifically, Two-Spirit identities, Indigenous masculinities, and women’s issues. Canadian Woman Studies,20(2), 64-69. Facebook status. (Eds.). The nehîyaw were influenced by other nearby Plains cultures (likely through inter-marriage and trade) and came to adapt some aspects of their warrior societies, including their leadership structures. 123-131). (n.d.). The things that bind us are not separate from each other. This is something Simpson (2017) speaks about at length in her chapter on “Indigenous Queer Normativity” in which she references important work by scholars and community members such as Alex Wilson, Ma-Nee Chicaby, Waawaate Fobister, Louise Erdrich, Dana Wesley, and Billy-Ray Belcourt, and the work of community groups such as the Native Youth Sexual Health Network and Women’s Earth Alliance who are focusing on how to reinterpret and understand colonial notions of gender and what it means to exist both contemporarily and historically as 2SQ in Indigenous communities. Two-Spirit: A person of First Nations or Native American descent possessing both a male and female spirit. However, within this group – as with most Indigenous communities – is a great diversity. (2013, November 11). Morgensen, S. L. (2011). Critically Sovereign provides a timely entry point into the seismic stakes and shifts within Native American and Indigenous studies." 3 examples of everyday cissexism. Worldwide, the sheer variety of gender expression is almost limitless. (Scofield, 2018). Julia Candlish discusses C-31 and Indian Act status. This rigid reinforcement of gender, rooted in cissexism and heterosexist binaries, also occurred in places such as residential schools where those attending were separated into colonial heteronormative gender roles, which were reinforced by the ways labour was divided (such as teaching boys trades and teaching girls domestic and craft skills), and by dress and styling (Morgensen, 2015, p. 48; Simpson, 2017, p. 125). Retrieved from http://www.lynngehl.com/uploads/5/0/0/4/5004954/gehl_cws.pdf, Gehl, L. (2016). ©2019 Duke University Press. Woman wins 32-year fight for Indian status; argued rules were discriminatory. http://www.lynngehl.com/uploads/5/0/0/4/5004954/gehl_cws.pdf. Groups like the Native Women’s Association and Sisters in Spirit have worked for decades to get the RCMP to acknowledge the MMIWG2S, work that eventually led to the national inquiry (Indigenous and Northern Affairs Canada, 2016).

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