{"id":241,"date":"2024-03-28T09:28:38","date_gmt":"2024-03-28T13:28:38","guid":{"rendered":"https:\/\/opentextbc.ca\/psychologymtdisupplement\/chapter\/diversity-of-indigenous-gender-systems-3-4-and-5-genders\/"},"modified":"2024-08-22T17:05:47","modified_gmt":"2024-08-22T21:05:47","slug":"diversity-of-indigenous-gender-systems-3-4-and-5-genders","status":"publish","type":"chapter","link":"https:\/\/opentextbc.ca\/psychologymtdisupplement\/chapter\/diversity-of-indigenous-gender-systems-3-4-and-5-genders\/","title":{"raw":"GS.7: Deep Dive - Diversity of Indigenous Gender Systems: 3, 4, and 5 genders","rendered":"GS.7: Deep Dive &#8211; Diversity of Indigenous Gender Systems: 3, 4, and 5 genders"},"content":{"raw":"<p style=\"text-align: right;\">[pb_glossary id=\"390\"]Approximate reading time:[\/pb_glossary] 2 minutes<\/p>\nMany Indigenous nations worldwide recognise and embrace non-binary, gender-expansive systems, including three-, four-, and five-gender systems.\n<h1>Three Genders<\/h1>\nWhere applicable, each nation has their own language to describe, define, and assign special roles to a third gender. For example, let\u2019s consider the Cree, Siksika, Ktunaxa, and A:shwi tribes (Matthews-Hartwell, 2014).\n<ul>\n \t<li><strong>Cree:<\/strong> nap\u00eaw iskw\u00eawis\u00eahot (men who dress like women).<\/li>\n \t<li><strong>Cree:<\/strong> iskw\u00eaw ka nap\u00eawayat (women who dress like men).<\/li>\n \t<li><strong>Siksika (Blackfoot):<\/strong> aak\u00ed\u00ed\u2019skassi (men who perform roles typically associated with women, such as basket weaving and pottery-making).<\/li>\n \t<li><strong>Ktunaxa (Kootenay):<\/strong> titqattek (females who take on roles traditionally characterised as masculine, including healing, hunting and warfare).<\/li>\n \t<li><strong>A:shwi (Zuni):<\/strong> Lhamana (a person who lives as both genders simultaneously).<\/li>\n<\/ul>\n<h1>Four Genders<\/h1>\nIn Ojibwe (Chippewa) society, described by Halverson (2013), the four genders are:\n<ul>\n \t<li>okwe (feminine female),<\/li>\n \t<li>agowinini (masculine female),<\/li>\n \t<li>agokwe (feminine male), and<\/li>\n \t<li>inini (masculine male).<\/li>\n<\/ul>\n<h1>Five Genders<\/h1>\nThe Bugis, one of the three main ethnic groups in South Sulawesi, Indonesia, number around 3 million. They are predominantly Muslim, and still practise many pre-Islamic traditions, including the belief in a gender spectrum (Ibrahim, 2019).\n\nIn Bugis society, there are five recognized genders:\n<ul>\n \t<li>makkunrai (cisgender women),<\/li>\n \t<li>oroan\u00e9 (cisgender men),<\/li>\n \t<li>bissu (often seen as androgynous or intersex, serving as respected shamans or priests),<\/li>\n \t<li>calabai (transgender women), and<\/li>\n \t<li>calalai (transgender men).<\/li>\n<\/ul>\nThis rich diversity in Bugis society highlights the complexity of gender identities.","rendered":"<p style=\"text-align: right;\"><a class=\"glossary-term\" aria-haspopup=\"dialog\" aria-describedby=\"definition\" href=\"#term_241_390\">Approximate reading time:<\/a> 2 minutes<\/p>\n<p>Many Indigenous nations worldwide recognise and embrace non-binary, gender-expansive systems, including three-, four-, and five-gender systems.<\/p>\n<h1>Three Genders<\/h1>\n<p>Where applicable, each nation has their own language to describe, define, and assign special roles to a third gender. For example, let\u2019s consider the Cree, Siksika, Ktunaxa, and A:shwi tribes (Matthews-Hartwell, 2014).<\/p>\n<ul>\n<li><strong>Cree:<\/strong> nap\u00eaw iskw\u00eawis\u00eahot (men who dress like women).<\/li>\n<li><strong>Cree:<\/strong> iskw\u00eaw ka nap\u00eawayat (women who dress like men).<\/li>\n<li><strong>Siksika (Blackfoot):<\/strong> aak\u00ed\u00ed\u2019skassi (men who perform roles typically associated with women, such as basket weaving and pottery-making).<\/li>\n<li><strong>Ktunaxa (Kootenay):<\/strong> titqattek (females who take on roles traditionally characterised as masculine, including healing, hunting and warfare).<\/li>\n<li><strong>A:shwi (Zuni):<\/strong> Lhamana (a person who lives as both genders simultaneously).<\/li>\n<\/ul>\n<h1>Four Genders<\/h1>\n<p>In Ojibwe (Chippewa) society, described by Halverson (2013), the four genders are:<\/p>\n<ul>\n<li>okwe (feminine female),<\/li>\n<li>agowinini (masculine female),<\/li>\n<li>agokwe (feminine male), and<\/li>\n<li>inini (masculine male).<\/li>\n<\/ul>\n<h1>Five Genders<\/h1>\n<p>The Bugis, one of the three main ethnic groups in South Sulawesi, Indonesia, number around 3 million. They are predominantly Muslim, and still practise many pre-Islamic traditions, including the belief in a gender spectrum (Ibrahim, 2019).<\/p>\n<p>In Bugis society, there are five recognized genders:<\/p>\n<ul>\n<li>makkunrai (cisgender women),<\/li>\n<li>oroan\u00e9 (cisgender men),<\/li>\n<li>bissu (often seen as androgynous or intersex, serving as respected shamans or priests),<\/li>\n<li>calabai (transgender women), and<\/li>\n<li>calalai (transgender men).<\/li>\n<\/ul>\n<p>This rich diversity in Bugis society highlights the complexity of gender identities.<\/p>\n<div class=\"glossary\"><span class=\"screen-reader-text\" id=\"definition\">definition<\/span><template id=\"term_241_390\"><div class=\"glossary__definition\" role=\"dialog\" data-id=\"term_241_390\"><div tabindex=\"-1\"><p>To calculate this time, we used a reading speed of 150 words per minute and then added extra time to account for images and videos. This is just to give you a rough idea of the length of the chapter section. How long it will take you to engage with this chapter will vary greatly depending on all sorts of things (the complexity of the content, your ability to focus, etc).<\/p>\n<\/div><button><span aria-hidden=\"true\">&times;<\/span><span class=\"screen-reader-text\">Close definition<\/span><\/button><\/div><\/template><\/div>","protected":false},"author":127,"menu_order":7,"template":"","meta":{"pb_show_title":"on","pb_short_title":"","pb_subtitle":"","pb_authors":[],"pb_section_license":"cc-by-nc-sa"},"chapter-type":[],"contributor":[],"license":[57],"class_list":["post-241","chapter","type-chapter","status-publish","hentry","license-cc-by-nc-sa"],"part":227,"_links":{"self":[{"href":"https:\/\/opentextbc.ca\/psychologymtdisupplement\/wp-json\/pressbooks\/v2\/chapters\/241","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/opentextbc.ca\/psychologymtdisupplement\/wp-json\/pressbooks\/v2\/chapters"}],"about":[{"href":"https:\/\/opentextbc.ca\/psychologymtdisupplement\/wp-json\/wp\/v2\/types\/chapter"}],"author":[{"embeddable":true,"href":"https:\/\/opentextbc.ca\/psychologymtdisupplement\/wp-json\/wp\/v2\/users\/127"}],"version-history":[{"count":2,"href":"https:\/\/opentextbc.ca\/psychologymtdisupplement\/wp-json\/pressbooks\/v2\/chapters\/241\/revisions"}],"predecessor-version":[{"id":477,"href":"https:\/\/opentextbc.ca\/psychologymtdisupplement\/wp-json\/pressbooks\/v2\/chapters\/241\/revisions\/477"}],"part":[{"href":"https:\/\/opentextbc.ca\/psychologymtdisupplement\/wp-json\/pressbooks\/v2\/parts\/227"}],"metadata":[{"href":"https:\/\/opentextbc.ca\/psychologymtdisupplement\/wp-json\/pressbooks\/v2\/chapters\/241\/metadata\/"}],"wp:attachment":[{"href":"https:\/\/opentextbc.ca\/psychologymtdisupplement\/wp-json\/wp\/v2\/media?parent=241"}],"wp:term":[{"taxonomy":"chapter-type","embeddable":true,"href":"https:\/\/opentextbc.ca\/psychologymtdisupplement\/wp-json\/pressbooks\/v2\/chapter-type?post=241"},{"taxonomy":"contributor","embeddable":true,"href":"https:\/\/opentextbc.ca\/psychologymtdisupplement\/wp-json\/wp\/v2\/contributor?post=241"},{"taxonomy":"license","embeddable":true,"href":"https:\/\/opentextbc.ca\/psychologymtdisupplement\/wp-json\/wp\/v2\/license?post=241"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}