The traditional berdache was known for living within a strong moral code. Their ethics were above reproach and they were valued as peacemakers and settlers of disputes (Williams 41). They accepted the duties of the role and tried to exceed the expectations of others in how well they performed. Not only were they adept at settling disagreements among tribe members, but they also could act as intercessors between the physical and the spiritual world (41).

The tribes held them in great esteem and were quite respectful and often frightened of their connection with the spirit world. This seems to be one reason traditional berdaches were not harassed or bothered. Most tribes believed it very dangerous to attempt to interact with the spiritual realm and felt fortunate to have a berdache in their midst to perform that task.

Although berdache often fulfilled the role of caring for the sick and wounded, they were not usually shaman, but rather ones to whom the shaman would turn for guidance. As a Lakota stated, "Winktes can be medicine men, but are usually not because they already have the power (36)."

Berdaches were closely associated with dreams and visions. In some cultures dreams were believed simply to guide the person and, as such were considered a benevolent force. In others, such as the Maricopa, adoption of the berdache role was associated with "too much" dreaming (Roscoe, Changing 145-146).

Among the Plains tribes, it was the berdache who was assigned to bless the sacred pole for the Sun Dance ceremony, the most important religious rite of the culture. Their association with anything on a spiritual plane brought luck to the ritual or the person involved. Berdaches are often in charge of preparing the dead for burial. Among the Yokuts, tongochim were so esteemed, they were allowed to keep any of the deceased’s belongings they chose (Williams 60).

In the Potawatomi tribe if a berdache groomed the hair of a man going on a hunt, it was thought to provide "special spiritual advantage and protection for the hunter (36-37)." Although they could be among the most gentle and loving members of a group, if crossed, they could become vindictive and formidable foes, a characteristic, which underscores the mystery and power of the role (103).

In relation to the spiritual nature of the role, people approached their relationships with the berdache, as they would have with a deity, with awe, respect and a sense of acceptance without needing to fully understand.

As opposed to European views of sexuality, Native Americans experience sex as more than a means of reproduction. It is also an activity to be enjoyed and appreciated. Sexual pleasure is considered a gift from the spirit world. As a result, most traditional tribes felt no inhibition in regard to sexual relations. Children were exposed to the sight of adults having sex and some ceremonies involved sex on an orgy level (88). Additionally, sexual contact was not necessarily limited to one’s spouse or to the opposite sex; thus same sex activity was not the exclusive realm of the berdache (90-91).

There are some characteristics of the sexual practices of berdache, which differ from those of other same sex relationships. Berdaches almost always observe an incest taboo which involves the avoidance of sex with another berdache. One explanation for this is that sexual partner of the berdache must, by nature, be masculine (93). This belief is consistent with the emphasis on the gender aspects of the role rather than the sexual aspects. It also dovetails with the information on berdache marriages to masculine men. In these unions, the berdache is considered a wife and is valued by the husband not only for the domestic duties the berdache performs, but also for the socially acceptable homosexual relationship.

In a sense, Native American cultures have institutionalized and socially sanctioned homosexual relations by utilizing the berdache role as the preferred same sex partner. When men want to have male/male sex, they are encouraged to do so with a berdache (95).

The usual sexual behavior of the berdache is to take the passive role in anal intercourse. At times they may indulge in oral sex or take the active role in anal intercourse, but this is not widely talked about. If a berdache wishes to take an active role, it is usually done only in secret and with a partner who can be trusted not to talk. This is also true of the feelings of the man involved with a berdache. If he wishes to assume the passive role, he will try to keep the activity secret.

Another distinctive aspect of berdache sex is that during foreplay and actual intercourse they generally do not like to have their genitals touched. "…. Intercourse with an alyha is surrounded by an etiquette to which the partner had better conform; or else the man could get in all sorts of trouble. Kuwal, a Mohave man who had several alyha as wives, said "they insisted on having their penis referred to as cunnus (clitoris) (97)." "…. I never dared touch the penis in erection except during intercourse. You’d court death otherwise, because they would get violent if you play with their erect penis too much (98)."

Berdaches frequently are available for sex with both unmarried adolescent boys and married men who occasionally seek out same sex partners. Because of this, female prostitution is not needed. Traditional berdaches were also available as sexual partners during hunts and in war parties (102). This was yet another reason why they were welcomed on these excursions.

During research on the Internet, I came across the website of Berdache Jordan, an "Other". His site is listed under "Hermaphrodite-The Other Gender" and he states he is a true genetic hermaphrodite, having the rare DNA karyotype XXXY (mosaic). He has both male and female characteristics. From a scientific standpoint one theory that explains his genetic makeup is that his mother produced two ova and the eggs were fertilized separately as fraternal twins. Sometime during the gestation, the two eggs merged. If one egg was destined to be male and the other female, the ambiguous gender of hermaphrodite could occur. There is a chance this could have been caused by incest, which is a distinct possibility in this case according to his writing. Another possible cause could have been fertility drugs, but these were not available at the time.

At the time of his birth, he was assigned as an "open birth" meaning the medical staff could not determine his sex. In a subsequent e-mail to me, he described himself as an "abandoned, premature miscarriage." Later he was given two birth certificates and finally was legally recorded as a male. He was given an ambiguous gender nickname along with both a girl’s and a boy’s name by his foster parents. During his years as a child growing up, several members of his family abused him in every way imaginable. At age sixteen, he was able to put a stop to the most invasive sexual abuse by taking massive doses of testosterone to maximize his secondary male sex characteristics. He was abused by both sexes and stated that there seemed to be a need for these people to live out their sexual fantasies with him as the victim.

Berdache Jordan alludes to having been in several all male environments such as the military, jails and prisons and passing as a macho male during that time. He states he did not succumb to homosexual relations during this time, even though they were common in prison, especially. He was too inhibited and traumatized by his abuse history.

"Actually, the only way I could even have a homosexual relationship would be to have sex with someone like myself (not likely)." He married and divorced two "normal" women and raised three children as a single parent. He writes eloquently about the pain and healing that have been the substance of his life. He is writing a book titled Masquerade which is close to publication.

In one of his e-mails, he wrote, "As to your ‘I began to wonder how present day transgender people were feeling’, I can’t answer this as I am not now ‘transforming to some other gender, nor am I transforming my biological sex (as in transsexual). I am intersexual, of both sexes." He goes on to explain his attempts to pass as masculine through hormone supplements and concludes with, "I contributed to society as a male, better perhaps than some who were born of the single male sex.

Were circumstances different I could have contributed and performed as a female too. How well we will never know, as I have the legal identity as a male, assigned by our western culture, which denies my existence except as a single sexed person. Every social application form has a limited answer to the blank Male----- Female-----. Choose one or we will. It is the path of least resistance… and the law. If your question above was addressed to me… how intersexuals are feeling, I would have to answer, denied, disenfranchised, occasionally happy, productive at times, sad and human X two."

After "meeting" this man via the Internet, the far-reaching possibilities of the berdache role began to shift and deepen for me. I was struck with the realization that although Berdache Jordan does not fit the precise definition of the word, there is a sense that this is the perfect title for him. It seemed perhaps to speak to some of psychological healing he seems to have done. It seems to imply a return to a healthy way of perceiving his existence on this planet. His journey must be a very difficult one and I like to think that having the ability to assume an identity that seems to suit him even if it is not totally accurate according to the literature seems right somehow.

There must be others like him and perhaps rekindling the traditional can help the healing process. In a world where differences are sought out and exaggerated, is this a traditional role that perhaps can embrace and empower those who would otherwise be without definition? Does the spiritual basis of the role give a sense of purpose and of belonging to the universal human family?

In the cold and sterile medical world, does the berdache role offer nurturing and being seen and appreciated for being different? In a society that must have people categorized, does the role provide a delicious array of variations? I like to think so.

References

Jacobs, Sue-Ellen, Wesley Thomas, and Sabine Long. Two-Spirit People. Urbana and Chicago: University of Illinois Press, 1997.

Jordan, Berdache. A Berdache’s Odyssey. 1997. Online. Internet. 4 April 1999. Available

Jordan,Berdache. "Re: Just Touching Base." E-mail to the author. 01 April 1999.

Roscoe,Will. Changing Ones: Third and Fourth Genders in Native North America.New York: St. Martin’s Press, 1998.

Roscoe, Will, ed. Living the Spirit: A Gay American Indian Anthology. Complied by Gay American Indians. New York: St. Martin’s Press, 1988.

---.The Zuni Man-Woman.Albuquerque: University of New Mexico Press, 1991.

Williams, Walter L.The Spirit and the Flesh, Sexual Diversity in the American Indian Culture.Boston: Beacon Press, 1986.

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