Women of the Pimería Alta-Gender and Sex

Credit to the Library of Congress.

Changing Dynamics of Gender and Sex

Modern research suggests there are many genders and sexes. What is considered “normal” in one community may not be normal in others. Sexual fluidity is as common to the historical record as it is today.

Before European contact, North America was very welcoming to gender diversity. One estimate suggests that native American languages contain more than 200 different terms for alternative gender identities (gender identities besides man/woman).

A “two-spirit” person is an indigenous individual who identifies as a third-gender or a form of gender or sexual variant. Across the Southwest, men and women could take on the work roles, clothing, and ceremonial positions of the opposite sex. Some individuals took on characteristics of both sexes. Traditionally, two-spirits were respected and entrusted with sacred roles such as being healers, matchmakers, storytellers, or prophets. The Tohono and Akimel O’odham term for someone who is two-spirit is “wik’ovat,” which loosely translates to “like a girl.”

Wik’ovat lived freely in O’odham communities. The wik’ovat identity was common enough that there was a test to determine whether a child was wik’ovat or not. A small enclosure was made, with a set of arrows and a bow on one side (male-associated items) and basketry materials (female-associated items) on the other. While the child played, community members would set the enclosure on fire. If a male child saved the basketry materials, he would be considered wik’ovat.

While the O’odham had a social category for these boys, there were no categories for women who displayed male-associated tendencies. This lack of special identity for women with “masculine” behavior could mean several things. It might indicate more cultural freedom for women to take on masculine attributes—perhaps no alternate category like wik’ovat was considered necessary. Alternatively, it could mean that native women actually faced stricter gender roles than men. Men had freedom to explore their gender and sexual identity whereas women did not.

As Spanish and European colonists and missionaries entered into the Pimería Alta, traditional O'odham conceptions of gender and sex were challenged. At best, two-spirit people were encouraged to hide their identities. At worst, two-spirit people faced ridicule, violence, and even death.

The process of colonization and missionization created disdain for two-spirit identifying people, a sentiment that can still sometimes be seen indigenous communities today. Luckily, more and more two-spirit people are embracing the long tradition of their identity. In the O'odham community, support groups that advocate for LGBT and two-spirit rights help to create more spaces for inclusion within tribal communities.