Becoming Two-Spirit: Gay Identity and Social Acceptance in Indian Country

5. Cultural Compromise at Work

The Aesthetics of an Identity 133 chapter five Cultural Compromise at Work 134 Cultural Compromise at Work Cultural Compromise at Work 135 The ways in which Two-Spirit men see themselves as unwanted by their communities can overwhelm how they see themselves as Native peoples. At the same time, Two-Spirit organizations such as the Green Country Society and the Denver Society focus on giving Two-Spirit men the opportunity to “be Two-Spirit.” Being a Two-Spirit man, as I was often reminded, goes beyond simply being Indian men who have sex with other men, which is how most non-gay Indians see them. Rather, it is a way for people to be part of a historic gender-diversity tradition, which is how the men see themselves. In order to do this, Two-Spirit men are actively negotiating tribal and popular Native American culture, as well as sexuality and gender difference, to create cultural practices that are distinctly Two-Spirit.These cultural practices are a syncretism of strict traditional tribal ceremonial practices, popular supra-Indian identity, and contemporary gay identity. This syncretism proves to be a way for Two-Spirit men not to completely turn away from their Native, or tribal, identities, but rather as a way to resist the kinds of oppression discussed in the previous chapter. Meeting Two-Spirit Needs with Ceremonialism In all my discussions with Andy, from the very first, he emphasized unremittingly the need for Two-Spirit people to be involved in spiritual activities. Andy was by far the most vehement about the necessity for Two-Spirit people to connect with either their individual tribal spirituality or participate in a Two-Spirit ceremonial community. Andy’s efforts were focused on providing opportunities for Two-Spirit people to learn and be involved in ceremonial practices. The logic of Andy’s approach is that a spiritually committed Two-Spirit person was more likely to find his/her way to self-acceptance. Also, Two-Spirit persons who had specialized knowledge, such as how to conduct ceremonies, would be less likely to be judged solely on their sexual orientation and 136 Cultural Compromise at Work would be more likely to find their way back into a significant role in their tribal community. As a result of Andy’s push for spiritual solidarity, the Denver Society placed a particular emphasis on being a ceremonial community through their perfection of ritual knowledge and practices. In fact, many Two-Spirit societies across North America consider the Denver group to be the religious specialists of the larger Two-Spirit community . Often they would be invited to other Two-Spirit societies’ gatherings to “bring the spiritual component” by holding sweat lodge and pipe ceremonies and advising Two-Spirit people on the ways they could bring more spirituality into their social practices. One of the essential functions of the Colorado society is teaching Two-Spirit people Native spiritual ways through weekly meetings and their annual Wenakuo gathering. Andy describes the purpose of providing this service for Two-Spirit people: We needed to begin the work. Start a school, if we can use that analogy.We needed to actually begin teaching people how to go back to this spiritual role. Realize that we had to go back to the basics for most people, such as learning what the medicines are, how to interact with an elder in how you treat them, how to show respect. We had to teach stuff that many people learn and take for granted in our community. A lot of people hadn’t been around their tribes; some had been adopted and raised by whites. Some of them had parents who rejected Indian ways. To help this situation, I went to some Two-Spirit elders and told them that I wanted to start a camp for teaching, and I asked for their blessing. And they told me that they would support such a camp. Andy himself was one of the people who had “lost contact” with the spiritual part of being Indian as a young man removed from his tribal community. In an attempt to“do the work”of teaching people to fulfill their traditional roles,Andy began to expand his own knowledge of ceremonial practices. Prior to organizing the Wenakuo gathering with the input of Sheila and Glen, Andy had been studying under some Lakota elders. Cultural Compromise at Work 137 — Andy: At this point I...