Muxes in Oaxaca

Indigenous and Third Gender

 

 

 

When Smith et al. conceptualized gender (pg.18), they described that being male or female is a different experience from culture to culture. And gender identity (pg.18) as "how we are perceived, and how we are expected to think and act as women and men, because of the way society is organized." However, contemporary studies around the globe show that gender cannot be dualized. There are cultures where the existence of the third gender represents identity and a history of resilience.

As learning from Richa Nagar in "Playing with Fire," I would like to introduce to the class a particular case of individuals who do not see themselves as men or female. Nagar motivated readers to tell their stories from their point of view and find a community where people can share experiences, feel heard, and heal. That is precisely how Muxes feel in Juchitan, Mexico. A small town with a predominantly Zapotec population, one of the country's indigenous peoples. "Muxes" in the indigenous language (Zapotec) means both feminine and fear. For this group of people, being a Muxe defeats fear so they can be themselves. In the Zapotec language, there is no difference when referring to a man or a woman. The changes came after the Spanish language and the Conquistadores arrived. They cannot accept being women or higher than them; they feel different. In this small town, there are men, women, and Muxes. They do not want to be included in the feminine role of their society. They are fighting to have their own rights as Muxe.

As a result, in the last ten years, they have achieved a lot. Before, their community hated to see them dressing as a woman with the traditional garments of the Juchitec woman. Now, it is normal, and sometimes they are cheered by the costumes they wear. Muxes love to dress up and do their make-up. They are accepted, and people let them do what they want. They can interact with the whole society. They are allowed to do women's work, such as embroidery or home altar decoration, but others can choose to do male work, like making jewelry. Muxes are considered to be like transgender but with peculiar characteristics. They consider themselves lucky because they own two things: a man's strength and a woman's sensitivity. Some Muxes marry women and decide to have springs; others choose men as a sexual or romantic companions.

There is evidence that nowadays, Muxes face less hostility in their community compared to homosexual, effeminate males and transwomen elsewhere in Mexico. Their social status has varied according to the evolution of the Zapotec culture; however, they are highly respected, not disparaged, and very well included in their communities. Muxe is traditionally considered good luck, and many are now involved in politics, although they generally belong to the poorer social classes.

Now Juchitan feels like they live in matriarchy; women's presence is significant, and Muxes are considered hard workers. So, once women see Muxes as equally hard-working as they are, they give Muxes all the support they need. Recently(1970), their community started cheering them up, so they began to see themselves as beautiful, comfortable with their style, and motivated to be what they wanted. This acceptance and social interaction have a history of many years of struggle and are unique within the region. It hasn't been exported or replicated anywhere else.

Consequently, they face the opposite when they leave their community. And that is why they keep fighting for their rights. They are likely identified with a more western notion of gender identity, such as gay, bisexual, and transgender, which creates a barrier to understanding their identity. They usually work around clubs, parties, and bars. For this reason, they face discrimination, violence, and rejection in larger towns with more westernized influence.

In conclusion, there is no short-term solution for what they advocate. Still, by telling their stories and testimonies, there is much understanding of what they are and how to help them replicate the inclusion and support they achieved at home. Here I attached the link to a documentary if you are interested in watching about their lives.

 https://www.youtube.com/watch?v=S1ZvDRxZlb0

 References:

Sangtin Writers and Richa Nagar. 2006.  Playing with fire: Feminist Thought and Activism through Seven Lives in India. Minneapolis: University of Minnesota Press.

Smith, Ines, Candida March, and Maitrayee Mukhopadhyay. 1999. A Guide to Gender Analysis Frameworks. Oxford: Oxfam.