The first Morley Pride event was held this past weekend. Divas, including Morley’s own Argintina Hailey and friends, delivered what many say was a fabulous show to a sold out crowd. The event, which was held at the Stoney Nakoda Resort, drew a mixed crowd of local people and visitors but Argintina was most touched to see various Elders in attendance.
Though I was not able to attend this event, I wanted to explore the concept of Two Spirited people from a historical perspective.
The term Two Spirit was adopted at a LGBT conference in Winnipeg in 1990. Since that time, conferences focused on educating both First Nations and non-First Nations people have been held in various parts of North America. One such conference was held at the Nakoda Lodge, although I can’t recall the year.
They are educational and serve to challenge First Nations people to think about their positions regarding people who identify as being Two Spirit. Prior to European contact, various First Nations societies, such as the Cherokee, Lakota, and Zuni, recognized same sex relationships as well as the existence of those born with the male and female spirit.
The Lakota refer to effeminate males as wînkte. The Nakoda refer to Two Spirited males as wîyâkte and masculine females as wîchakte. Within Navajo society, a feminine man is called “nadleehe” and a masculine woman is called “diblaa.” Interestingly, there does not seem to be separate identifiers for masculine males or feminine females within a homosexual context. However, this recognition of Two Spirited people in First Nations languages is significant notes Blackfoot author Adrian Stimson because it speaks to the recognition of Two Spirited people.
Carrier First Nation member, author and Two Spirited person, Michelle Cameron, writes that most, but not all, aboriginal groups had Two Spirit members who were integral parts of the community. In an essay, Cameron explains that the term Two Spirit is inclusive of, if not based on gender orientation, as opposed to whether one is gay or lesbian. It speaks to the male and female spirit of individuals so gifted.
In a different essay, Stimson writes that it is a term that “goes beyond gay, lesbian, bisexual, and transgendered because it is believed that those terms are culturally biased in favor of sexual orientation. In fact, the term Two Spirited not only encompasses alternative sexuality, it also encompasses alternative gender identities.” Like Cameron, Stimson is referring to a spiritual duality but also to heterosexual but androgynous individuals.
Christian values were used to isolate people who now identify as being Two Spirited. Stimson refers to the massacre of Zuni men who were identified as berdaches in 1513 by a Spanish explorer as an example of religious persecution. He further notes that stigma, due to Western ideas about gender and sexuality, still remains in First Nations societies. This results in confusion in terms of tradition and what First Nations societies considered socially acceptable.
There are First Nations people who hold negative views regarding Two Spirited people. These views are likely influenced by Christian teachings acquired in residential schools. Education is important in creating awareness and change. In brining Pride to the Morley community, Argintina has initiated dialogue and I applaud her courage.
