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The Zuni Man-Woman focuses on the life of Wewha (1849-96), the Zuni who was perhaps the most famous berdache (an individual who combined the work and traits of both men and women) in American Indian history. Through Wewhas exceptional life, Will Roscoe creates a vivid picture of an alternative gender role whose history has been hidden and almost forgotten. An important book that will bring to the field a better understanding of the role of the berdache in Pueblo culture.--John Adair, San Francisco State University
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Zuni Indians--Social life and customs, Zuni Indians--Sexual behavior, Sex role.
publication date
:
1991
lcc
:
E99.Z9R78 1991eb
ddc
:
306.73/089974
subject
:
Zuni Indians--Social life and customs, Zuni Indians--Sexual behavior, Sex role.
Page iii
The Zuni Man-Woman
Will Roscoe
Page iv
Library of Congress Cataloging-in-Publication Data
Roscoe, Will. The Zuni man-woman/Will Roscoe.1st ed. p. cm. Includes bibliographical references and index. ISBN 0-8263-1253-5 1. Zuni Indians-Social life and customs. 2. Zuni Indians-Sexual behaviour. 3. Sex role. 1. Title E99.Z9R78 1991 306.73'089974dc20
Design by Susan Gutnik.
1991 Will Roscoe. All rights reserved. Second paperbound printing, 1996
Page v
Contents
Preface
vii
Acknowledgements
xix
Prologue A Death that caused Universal Regret
1
Chapter One The Middle Place
7
Chapter Two We'wha, the Celebrated Lhamana
29
Chapter Three Among the Most Enlightened Society
53
Chapter Four The Country was full of Soldiers
98
Chapter Five The Rites of Gender
123
Chapter Six Two-fold One-kind
147
Chapter Seven They Left this Great Sin
170
Chapter Eight The Berdache Tradition
195
Appendix One Pronunciation Guide
215
Appendix Two The Beginning
217
Page vi
Notes
223
Bibliography
267
Index
291
Tables
Table 1. Correspondences of the Zuni Origin Myth
150
Table 2. Kan'a:kwe Synonymy
155
Page vii
Preface
The Genesis of The Zuni Man-Woman dates back to 1982, when I spent several months in the home of my friend and colleague Harry Hay.1 Hay gave me access to notes and source materials from his extensive historical and cross-cultural research on homosexuality and alternative gender roles, conducted in the 1950s and early 1960s. As I discovered, Hay had come to view the American Indian berdache role as an example of a socially approved channel for the expression of a pattern of sex and gender variance that allowed individuals to make unique social, religious, and artistic contributions to their communities. In the 1960s, however, he interrupted this research to shift his energies to political organizing on behalf of American Indian causes. As a result, most of his insights and discoveries concerning this subject remain unpublished.
With Hay's encouragement, I decided to begin my own study of alternative gender roles. My approach from the outset was less theoretical than his and more in the vein of contemporary ethnohistory, which combines the methods of history and anthropology. I hoped to find specific cultural contexts with enough documentation to reconstruct not only the social and conceptual dimensions of alternative gender roles, but the lives of the individuals who occupied them as well. When I joined Hay and a small group of friends in New Mexico in 1983, however, I had not yet decided on a
Page viii
specific tribe to study. But after witnessing dances at four Pueblo villages, visiting the homes of Hay's friends at San Juan and San Ildefonso, clambering about ancient mesa-top ruins, and acquiring an appreciation for Pueblo art and architecture, I had little doubt regarding the direction my research would take. In this landwhere the high point of the day for Indian, Hispanic, and Anglo residents alike consists of pulling up a chair to watch afternoon thunderclouds streak the horizons or the setting sun dissolve in spectacular opulenceI experienced the same awe of natural surroundings I had known while growing up in western Montana. I also found another, equally important source of inspiration in New Mexico's rich cultural diversity, the kind of diversity that had led me to resettle some years ago in the San Francisco Bay Area.
The wealth of published documentation on Zuni culture and history led me to focus my studies on that tribe. Even so, I had little inkling of the abundance of unpublished and oral sources that would enable me to tell the life story of a particular male berdache, We'wha, in remarkable detail. Nor did I foresee the extensive visual resources that would allow me to compile a slide-lecture program, "The Zuni Man-Woman," which I have since presented throughout the United States and Canada. Initially, I imagined the outcome of my research would be an article, but I soon found myself stymied by the very abundance of the resources that had led me to single out Zuni. I began pursuing separate questions in far-flung aspects of Zuni cultureanalyzing locational references in myths and ceremonies; studying gender symbolism on kachinas; reconstructing the sexual politics of Zuni prehistory; compiling biographical background on key figures in Zuni history; studying the Zuni language. Gradually, as I became better acquainted with the philosophy underlying the diversity of Zuni cultural expressions, new sources began falling into familiar patterns. I also took advantage of the wealth of sources to cross-check statements by one observer with those of others. By following this procedure I was able to avoid excessive reliance on either of the two early anthropologists, Frank Hamilton Cushing and Matilda Coxe Stevenson, whose work still dominates the field of Zuni studies.
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