#result a lot of white folks think cultural appropriation is okay or maybe understand it’s not okay but don’t understand why because ‘well I’
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#I don’t really know if I have the words to talk about this which is why it’s hiding in the notes but I think it’s important to talk about#how a lot of Western European/white cultures were lost especially in the United States due to racism and white supremacy and the#assimilation of Western European cultures into one pan-white culture in order to place us as white folks above everyone else. and how as a#result a lot of white folks think cultural appropriation is okay or maybe understand it’s not okay but don’t understand why because ‘well I’#‘don’t HAVE a culture’ and it’s not that you don’t have one. you do. you just lost it in the battle for your ancestors to become Superior To#The People of Color. and that’s devastating in a number of ways. because it means that being white is very blanket. and it means that white#supremacy is rooted in you *continuing not to have a culture of your own*. and it means that white people appropriate from each other. which#pisses me off. a lot of white people especially in the US are Pan-European or Pan-western European and part of that is because of the#like. assimilation of white cultures into One White Culture Which Is Superior™️. but some white people are primarily X or Y European.#and then we look around and we’re like ‘well that guy is white and he’s doing that so it must be okay for me to do.’ and like. no. I’m Pan-#western european with a little central thrown in for Fun but the only cultures that I really feel like I have any right to are Scottish and#Polish (with a lot of extra love toward other Celtic cultures because fuck England <3). like it would be cultural appropriation for me to#just start calling Italian part of my culture. in fact that’s a good example! I have absolutely no ancestors from Italy as far back as I#can go! So if I just went ‘hm this Italian thing is kinda cool and I’m white so I want it’ that would be appropriation. but frankly and this#is actually what set off this rant in the first place I think that Celtic cultures are generally the most appropriated by other white folks.#like first of all most people when they think ‘Celtic’ are specifically thinking abt Irish culture. MAYBE Scottish because they happen to#be two of the more similar Celtic cultures. but Celtic also includes Manx and Breton and Galician and welsh and Cornish and I think a few#others farther East as well and these cultures although they have similarities are also vastly different and unique and individual! and#saying ‘Celtic’ when you mean ‘Irish’ and say. worshipping/working with Irish folklore/mythology (in the same sense as Christian ‘mythology’#so maybe like… irish religion?) if you are not Irish and then passing it off as Pan-Celtic when it’s not AND THEN practicing it in a way#that is DISRESPECTFUL? (again alluding to the post that set this whole thing off) that is cultural appropriation. yes even if you are white.#and yes even if you are. say. Manx but not Irish! although I expect most actually Celtic people to have more sense than that tbh but could#be wrong. anyway I think white people should start researching our heritage and cultures and bring it back and share it properly.#appreciation and not appropriation. all that. because we have the privilege of doing that! how many cultures did we/our ancestors destroy?#especially in the US? how many people don’t have the privilege of learning about their heritage and culture? but we do so we SHOULD and we#should stop appropriating from other ‘white’ cultures just because we’re all white.#i think I’m done.
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i apologize if you've already answered something like this before, but i've seen a lot of fanfics with nonbinary sokka, and i was thinking of writing sokka into an atla au of a book as a character who is two-spirit. its my understanding that two-spirit isn't the same thing as nonbinary, transgender, or any other LGBT identity, and that it has a lot more to do with a spiritual connection, but i might be wrong about that. what i do know is this particular character in this book is winkte, which is Lakota, which isn't an inspiration for the water tribes as far as i'm aware.
i thought that two-spirit was established as a pan-indian term to replace all the different similar terms in the many different languages spoken by indigenous people across the united states and canada (or maybe just canada?), but i'm not sure if that would be what sokka, or any other Inupiaq-based character, would use to describe their identity. is there any term specific to Inupiat similar/equivalent to this that would be more appropriate to use?
You're in luck as being not only Inupiaq but also nonbinary and figuring out what that means culturally, I have a lot of personal experience on the matter!
So first: two-spirit is a pan-indigenous term, chosen by Native folks because the official term used by white academics (before two-spirit was coined) was an old french word that referred to male sex workers and everyone wanted something a little less blatantly disrespectful. It's used as an umbrella term for genders, gender expressions, and even variations on biological sex experienced in many indigenous cultures that don't neatly fit into the male/female binary that many European cultures believe in and uphold today. It's not necessarily a catch-all term for one specific concept found in all these cultures, but rather for a bunch of concepts classified together because they don't fit into the gender binary colonizers understood. You may have seen people saying you shouldn't refer to two-spirit genders as nonbinary and this is why. These genders are the result of cultures that didn't have a gender binary. The binary was a later addition imposed upon them by land hungry imperialists and missionaries who threatened nonbelievers with hellfire.
As for Inupiaq two-spirit identities, I know there is one term used by the Inuit, sipiniq, but i've only ever found it in Canadian sources so I don't know how widespread it is or if it was there in Alaska before they split and went east way back in the day. I do know it was used to refer to intersex people and the only concern with intersex genitalia seemed to be over the urinary tract being blocked. I've read from some interviews with elders where they said it was usually girls, or people who would have otherwise been considered typical girls, who were sipiniq, and that sometimes you couldn't tell until the child was older and their behavior changed from what you would expect (suggesting there may have been an aspect of gender and gender expression to it as well). I've also read elsewhere that being a sipiniq was more an addition than an entire stand alone identity, and they usually lived as their assigned gender at birth. Keep in mind that all this info is pretty scattered and difficult to cross reference, so i'd take this with a grain of salt.
Okay, onto Inupiaq specific stuff i've learned from family and reconnecting!
So, what does queerness look like in Inupiaq culture? Well, we don't entirely know, for a few reasons. Not much energy went into understanding our cultures as, say, the ancient Greeks and Egyptians for example until we had been pretty thoroughly assimilated. It's not talked about much, but romance in general isn't talked about much either, while a marriage was first and foremost for the purpose of having kids and dividing survival work into what can be done with a baby on your back and what can be done without. Polyandrous marriages were definitely a thing, and considering a lot of environmental and cultural factors, were often more viable than polygynous marriages, but also aren't mentioned much these days. The lack of queerness talked about in cultural circles could be the influence of the church, or maybe the idea that frivolities like chasing love weren't as important as starting your own family and caring for your aging parents is deeply ingrained into the culture. Maybe it's somewhere between.
Either way, I think just about every queer person has eventually figured out that just because it isn't mentioned or isn't considered the norm, doesn't mean it never happens. This is also a culture where people had to maintain deep friendships with others of the same sex and around the same age for allies in survival against the elements and human enemies. These friendships are always described as having a certain intimacy that allows trust and a degree of tenderness. Not to mention a man could have more than one wife or a woman could have more than one husband, and the nature of their contributions to the household meant they would spend a lot of time away from the shared spouse and with each other. This brings me to another aspect that doesn't exactly help figuring out cultural norms for feelings or relationships. We didn't have a written language until, about, the 1940s and it wasn't standardized until the 1980s. That means no private diary entries dripping with yearning or love letters of smouldering passion, which are the typical go-to evidence for relationships and attraction in cultures that do have a written language. Whether a man wished he could marry this man he was friends with since childhood more than the most desired woman in the village, or what goings-on two co-wives found themselves in between chores, we may never know.
So when it comes to something as personal as gender, which arguably involves way fewer people than sexual or romantic orientation, it can be a little difficult to figure out how many people felt that their bodies got something wrong or didn't fit their understanding of themselves. That doesn't mean it didn't happen, just that we very literally don't have a record of it.
So, what does gender look like in Inupiaq culture?
I've often said that the Inupiat leaned pratriarchal rather than stating that they were patriarchal. While patriarchy isn't an inaccurate term, people rarely hear it and imagine cultures where women could have multiple husbands, could divorce their husbands and be welcomed back to their parents' homes, could be the ones to decide whether their sons were ready to marry, etc. Men were by default considered head of the household, but only an idiot would deny the value of a woman with all her skills. The kind of skills men and women were expected to have weren't as strictly divided as one may think. Men were expected to have some proficiency in sewing and cooking, and women were expected to be able to fish, trap, and hunt small game, even if these weren't specialties. In general, gender roles were less about who dominated than we are used to thinking, and more about interdependence and reciprocity.
One thing I think might get to the meat of Inupiaq beliefs about gender as its own concept divorced from biological sex is the belief in reincarnation through renaming. Souls are attached to names, and in giving a baby the name of a dead loved one (i don't think they have to be blood related but often are) as is tradition, the soul lives on through the baby. People refer to that kid as if they were the one they were named after and it's said that the kid would remember things from this past life. But here's the thing: you didn't have to be named after someone of the same assigned gender at birth as you. You could be assigned male at birth, six feet tall, the luckiest at hunting bears, with ivory labrets and hair that was never braided, and that won't stop you from someone your parents' age calling you grandma if you were named after their grandmother. In our current assimilated and Christianized version of the culture, this has become the practice of Eskimo names, which are separate from one's official name on their birth certificate.
If this aforementioned assigned male person found that being called grandma was a source of comfort that made them feel more at ease, if one thing they remembered from being this woman was a feeling that they should be with the women, would that not be comparable to a trans woman's experience? To reiterate an earlier point, we don't have letters or diary entries from these pre-assimilation times. We may never know how many people felt this way. Combine that with the idea that names are inherent to who you are and the fact pronouns are entirely ungendered in all Inupiaq dialects, and I think the trans experience would look and feel very different within this culture. I can't definitively say it would be easier to live and be perceived as a man but feel as a woman, or vice versa, in this culture but I don't think it would be the same as in the current Euro-American cultures we're used to.
When I think about my identity and what it means, i find something very affirming in how my Eskimo name would have been given to boys and girls. By traditional cultural belief, that would mean I lived so many lives as so many different people, male and female, masculine and feminine. I could have been a warrior, a housewife, a keen-eyed berrypicker, an umialik maybe, I could have carved beautiful ivory pieces, been the best dancer, worn down my teeth chewing skins for sewing, and maybe, sometime in the 1960s, gasped at the scandalous implications of red nail polish.
So, in truth, I don't know if a nonbinary Inupiaq Sokka would understand themself as any gender specific Inupiaq culture, but I think they might have a unique relationship to the concept of gender from knowing the beliefs of the culture. That the masculine and the feminine need and support each other, that most people will have a little bit of both within them, that the Inupiat didn't even have separate words for "he" and "she" and the singular they. I know it's helped me understand and accept myself as a nonbinary Inupiaq.
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