G . . . '. -v 4. .- " r . . . . . ._. .. . . . -,.< . , . -. ~ .4 ., . I “-“"~', " "' I)»/hr’.é._ ‘\1g' ‘ ‘UV ‘_).",‘P‘ .., _“. OUT IN THE MOUNTAINS — NOVEMBER 19 98-25 Montpelier 229-5220 Burlington 860-6360 D Y K E JOSIE JUHASZ, M.A. Lic. Psychologist - Master LYNN GOYETTE, M.S., M.A. Lic. Clinical Mental Health Counselor Native American sliding fee scale insurance accepted x'~ 9 Two-Snirit Peonle P'SYCHE ESTHER ROTHBLU t a time when sexual orientation and gender are being viewed as more continuous categories, there is renewed interest in the fluidity of who is a “woman” and_who is a “lesbian.” In many Native American cul- tures, gender and sexuality have not been as fixed.as in western cultures. Recently, a number of books have appeared on “two-spirit people,” a term coined by Native Americans for individu- als in their cultures who are gay or lesbian, or who are transgendered, or who have multiple gender identities. The term “two-spirit” is an attempt by Native American communi- ties-to re-define their past from the way in which it has been depicted by white male anthro- pologists, and also to distin- guish Native American con- cepts of gender and sexuality from those of the western gay Sue-Ellen Jacobs described instances of “male-bodied women” or “female- bodied men” who took on the roles and became known as being of the “other” gender in Native American cultures. As Jacobs and the other editors state in the introduction to their book: “Using the word ‘two-spirit” emphasizes the spiritual aspect of one’s life and downplays the homosexual persona.” In the chapter “I am a Lakotawomyn,” Beverly Little Thunder writes: “Most tribes that I have had the honor of knowing have specific names for men who love men and women who love wornen....I the universe) were among the greatest contributors to the well-being and advancement of their communities. They were (and we are) the greatest probers into the ways of the Sue Ellen Jacobs: The words I would like to see written about me and read fifty years flom now should be words that reflect who I am as an individual. future, and they quickly assim- ilated the lessons of changing times and people. Recent stud- ies into the lives of she-hes and she-hes have recovered models or near models of this rich, inventive, reverential, and highly productive approach to keeping balance within a soci- ety viewed as an extension of nature.” V For further reading see: Sue-Ellen Jacobs, Wesley L... M COUNSELING CENTER OF NORTHERN VERMONT . . . . ‘ . ' ° ° ° ° : Knowlndgnaliln Z . Prolnggioiial Cnrvioii VERMONT'S FINEST Vitamin ( Onnection Z,‘j2Sb”;”‘$ - Books - Pet Core - Homcopofhics ’ - Bodq Core 2 Open l\"l()Il-Sill 10-'6 \./ 8éZ'Z590 ' l'800'7b0'3OZO Lower Main Street .Downtown Burlington $.51. Across From the Down-hill Edge Mail Order Worldwide www.VitaminConnection.com BOB GREEN M.A. LICENSED CLINICAL MENTAL HEALYH COUNSELOR 34 ELMWOOD AVENUE auRL.INc;ToN, VT 05401 (802) 658-2390 A/-4' and lesbian Communities. can understand that there may Thomas and Sabine Lang Sarl K. Wolf. RN,CCRN,TMP, CAP, Relki lll I recently spoke with Suc- be a need by some to find a (1997). Two—Spri't People: E11611 1300135, 0116 Of the C0-€d1- pan-Native term that can be Native American Gender _ , , _ tors of the book TWO-Spirit used asamarker for the gener- Identity, Sexuality, and massage/myofascialtherapies, reIkI, People: Native American al population of Native les- Spirituality Urbana, IL: deeptissue’ aromatherapy’ acupressure Gender Identity, Sexuality, and Spirituality. She said: “There bians and gays. We are all so different in so many ways, University of Illinois Press. Will Roscoe (1998). Changing in Montpelier, by appointment 802-223-47l5 are a number Of instances Where however. Culturally and physi- Ones: Third and Fourth there are N3tiV€ W0II1€I1, 1iVihg Cally, we are all different. Each Genders in Native North on reservations, who don’t stand tribe has its own name, its own America. NY: St. Martin’s Out, Who d0n’t 001116 forward. structure. How can we all even Press. Lester Brown (1998). The gay white men who are out be called ‘Natives’?...The Two-Spirit People. NY: there studying NatiVc‘An161'iCan words I would like to see writ- Haworth Press. 802_660_8396 men d0n”t See the Women ten about me and read fifty . because these researchers don’t years from now should be Esther Rothblum is Diane 1\/[_ Felicio, Ph_D_ recognize these women as who they are within their culture. words that reflect who I am as an individual.” Professor of Psychology at the University of Vermont and _ , _ _ , mediator constructive conflict resolution with Not many Native women use Carrie House, of NavaJo/ Editor of the Journal of an emphasis on encouragement, ‘ ‘ ’ ‘ ’ ‘ ' - “ ' St a'' . Sh b . . . ELZXEJSS li:lSi:ir2iIs'le1(\)rraesdyke'Tli(<:. f3§§.i‘d3a§ifiZ°$§’ §Zi2LZia£§é ’;§;§i’;i‘é’; £3322 Defflliaif remonshlps CW a"ds"PP°"- researchers didn’t realize that that the he-shes and she-hes University of Vermont, organizations there was a movement going on within the Native American communities, the two-spirit movement.” (those who hold in balance the male and female, female and male aspects of themselves and At. AA‘ A 7.‘ ‘UN. Burlington, VT, email: esther. rothbIum@uvm.edu. 20%0FF A,VEDA haircuts O beardstyling O shaves 9 body hair removal 'AMLSERvICE.SAwN V hair texturizing O gray management 6 coloring I higher education ISQB ..l3.h.ur.9l13tr.e.¢t '+...Burll 77*7‘3T§5‘?3.93’3f“'-“ihcmsso-trmw ciiyriall. / ‘$24; ‘s.