Men and Not-Men:

Callender, Charles; Kochems, Lee M.

doi:10.1300/j082v11n03_11

Cited by 13 publications

(4 citation statements)

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“…The fact that muxes do not have sexual relations with each other is also consistent with the observation that the third sex/gender status is defined not so much by same-sex behavior as it is by the prohibition against sex with members of the same-sex/gender status (Callender and Kochems 1986). One may have sex either with men or women, but not with other muxes.…”

Section: Resultssupporting

confidence: 82%

Hombres Mujeres

Mirandé

2016

Men and Masculinities

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This article interrogates West and Zimmerman’s Doing Gender paradigm by examining the Muxes of Juchitán, a little known third gender in El Istmo de Tehuantepec, Oaxaca México. After presenting preliminary findings based on personal interviews with forty-two muxes and forty-eight community members, distinguishing between muxes and gays and describing the wide variation in the muxe lifestyle, the essay concludes that muxes are a third sex/gender category that is actively redoing the prevailing Western gender binary as well as traditional Mexican conceptions of gender and sexuality. They are an indigenous third sex/gender category, which is less about Western conceptions of sexuality, sexual identity, or doing transgender and more about retaining the language, cultural categories, practices, and worldviews of indigenous communities.

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Section: Resultssupporting

confidence: 82%

Hombres Mujeres

Mirandé

2016

Men and Masculinities

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“…Machi weye consistently advised Reche chiefs to eliminate the Spaniards (Rosales 1989(Rosales [1674: 384). It is unclear whether machi weye actually fought alongside warriors like the co-gendered Native Americans that French and English colonizers called berdaches (Callender and Kochems 1983;Katz 1976), but they accompanied Reche warriors to the battlefield and performed spiritual warfare from the sidelines. They pierced their tongues and penises with wooden spindles and offered their blood to the spirits (Vivar 1966(Vivar [1558: 134), requesting spiritual protection for Reche warriors in exchange.…”

Section: The Battleground Of Masculinitymentioning

confidence: 99%

“…9 Many Native American societies also saw a close connection between cogendered practitioners, hermaphroditic beings, and successful warfare. Some berdaches are known to have fought alongside warriors, accompanying them to battle or carrying the dead (Roscoe 1998: 17;Callender and Kochems 1983;Katz 1976). 10 The similarities between the boquibuye and another practitioner called gen boye (ngen foye), or ''owner of the foye tree,'' led Ricardo Latcham and other scholars to conclude that they were the same practitioner.…”

Section: Published By Duke University Pressmentioning

confidence: 99%

The Struggle for Mapuche Shamans' Masculinity: Colonial Politics of Gender, Sexuality, and Power in Southern Chile

Bacigalupo¹

2004

Ethnohistory

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Spanish and criollo soldiers in what is now Chile viewed colonial Mapuche and especially male shamans (machi weye) as perverse sodomites engaged in devil worship. I analyze the gender identities of male and female machi in the colonial period by considering ethnic, gender, and power dynamics. I contrast colonial Mapuche (Reche) perceptions of machi as co-gender specialists having alternative sexualities with the discourses of sodomy, sorcery, and effeminacy used by Spanish and criollo soldiers and Jesuit priests. I explore the process by which the categories of the two groups gradually merge and how they shape contemporary Mapuche and Chilean majority discourses about machi as well as machi perceptions about themselves.

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“…Fertile opportunities for theoretical progress are missed, however, when researchers neglect the interactions among social structure and religious forms (Douglas 1970). The questions of whether a shaman in a given society is a man or woman (or a third gender; e.g., Callender & Kochems 1986) and whether that shaman's trance is characterized by the bodily intrusion of culturally posited supernatural agents or the retention of personal agency are directly relevant for Singh's agenda of mapping the strategic affordances that influence the spread of shamanic practices. Clearly, something about complex, hierarchical societies bends cultural selective pressures toward female-dominated possession trance.…”

mentioning

confidence: 99%

Complexity and possession: Gender and social structure in the variability of shamanic traits

Wood¹,

Stockly²

2018

Behav Brain Sci

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Singh deploys cultural evolution to explain recurrent features of shamanistic trance forms, but fails to substantively address important distinctions between these forms. Possession trance (vs. trance without possession) is disproportionately female-dominated and found in complex societies. The effects of cultural conditions on shamanism thus extend beyond its presence or absence and are vital for modeling its professionalization and spread.

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Men and Not-Men:

Cited by 13 publications

References 0 publications

Hombres Mujeres

Hombres Mujeres

The Struggle for Mapuche Shamans' Masculinity: Colonial Politics of Gender, Sexuality, and Power in Southern Chile

Complexity and possession: Gender and social structure in the variability of shamanic traits

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