Mexican+Sexual+Identity-Language


 * Introduction **

Anthropological linguistics is a field of study dedicated to uncovering the relationship between language and culture. Specifically, the field of sociolinguistics studies how language used in society, how it interacts within the social and political sphere, and how language differs among social variables. The central argument is that language provides context and insight as to what are socially accepted norms within a culture, and how language can reveal cultural attitudes, beliefs, and reactions toward phenomena.

Within the Isthmus Zapotec and Juchitán Mayan region of Mexico, sexual diversity tends to be widely accepted, as evidenced by anti-discrimination laws to protect LGBT individuals, laws legalizing same-sex marriage, infamous LGBT parades, and the words used to describe such identities. Also existing in the Oaxaca region of Mexico is a visible trans* population known as the //m////uxe.// This article will discuss sexual identity among LGBT individuals in the Zapotec and Juchitán regions of Oaxaca, Mexico through the lens of culture and language. ** History **

Zapotec, a combination of over 58 languages, is the native tongue of Oaxaca, Mexico, and consists of around 400, 000 speakers. Though most people also speak Spanish, native Zapotec is the primary language used in societal institutions. It is described as a “language of action,” that is dependent on the actions and behaviors of others. The word, Zapotec, literally means “making kinship," meaning that it is dependent upon relationships with others. Zapotec language reflects cultural attitudes and beliefs about the importance of //guendalisaa//, or community and kinship systems.
 * Language **

Historically, anthropologists have traced mixed-gender acceptance back to pre-Columbian Mexico where Aztec priests and Mayan gods cross-dressed and were considered both male and female. To this day, mixed-gender attitudes of acceptance have survived in the Juchitán. Aspects such as Spanish colonialism, popular culture, and nationalism led to a shift in the region's ideology toward sexuality in gender. Terms indicating "gay" and "homosexual" sexualities were borrowed from Mexico and other parts. Within the Oaxaca region, sexual identity, more specifically, gender identity and gender roles guide the thought, behavior, social life, and organization of the culture.
 * LGBT **

** LGBT Language in Oaxaca **

Traditionally speaking, gender fluidity has been accepted and accommodated into Zapotec language and culture, however, those who identify as "gay" tend to be viewed and spoken of in disapproving ways. Gender systems that are not based on the two-gender system, like that of many Western cultures, are more flexible in allowing for identities that are not explicitly sexual, which may or may not include a third gender. Within Juchitán society, the word //muxe// comes from the Spanish word //mujer// which means woman. //Muxe// is a term to describe male-to-female trans* people, or the term is used to describe a third gender of men who identify as women. // Muxes // are labeled as // vestidas, // meaning they wear female clothing, or // pintadas //, male clothing. However, it is interesting to note that in the Zapotec language, //muxe// means homosexua l.

//Muxe// men are not considered to be gay, but are placed in a gender category of men who do not always possess masculine characteristics. The line between "homosexuality" and the way a //muxe// presents and acts is nearly invisible and hard to distinguish. However, identifying as a //muxe// is more advantageous because the status, or identity attached to the word has symbolic significance within the culture. The socially-shared meaning of the word results in favorable treatment of the //muxe// based on the belief that the //muxe// are good luck charms. The meaning of the word is communally shared and understood within Spanish and Zapotec language, and thus possesses a sense of cultural integrity, familiarity, or comfort. Teotitlán del Valle, a community located about 45 kilometers from Oaxaca, uses the term //biza’ah// to describe a third gender similar to the //muxe//. The term can even be employed to describe men who are married, yet the labels bisexual, heterosexual, and homosexual are rarely used.

As the concept of sexual identity became influenced by Spanish colonialization and the West, sexual identity expanded to include a category of sexuality to the already existing category of gender. People were then seen and described as both gendered and sexual beings. Yet, as foreign and unfamiliar sexual orientations emerged within the Zapotec culture and lexicon, the labels used to describe LGBT individuals followed suit to match cultural attitudes and beliefs. Derogatory terms such as //joto// and //maricon,// meaning a passive “gay” or “homosexual" were used. **Attitudes **

It appears that within the Zapotec language, diversity in gender identity is more often accepted and affirmed, as opposed to sexual orientation or identity, which is described in less accommodating ways, and appears to symbolize foreignness, or a sense of discomfort. It is interesting to note how //los muxes// are seen as symbols of good luck, a blessing, or like winning the lottery, similar to the attitude that Zapotec people have toward gender as "God-given." Likewise, the //muxe// do not always identify as either male or female, but rather, just a //muxe.// For this reason, gender dysphoria tends not to exist, as //muxes// do not feel the same pressures to pass, take hormones, get SRS, or modify their bodies to closely match their gender identity.

** Present Perspectives **

At this time, //muxes// continue to exist within society. The public response appears to depend on factors such as location, gender, and socioeconomic status. //Muxes// who live in village communities tend to be given less respect, and may even face hostility in more Westernized towns, and from the Catholic Church. Females who are transgender (FTM), effeminate males, and homosexuals tend to face the most discrimination. In addition, socioeconomic status dictates how gender variance and orientation are received: wealthier communities tend to follow a Western LGBT taxonomy.

** References **

//Becoming an ancestor//. Retrieved on April 22, 2014 from http://www.sunypress.edu/pdf/62229.pdf

Crest, R. (2013). //Portraits of mexico's transgendered population that serve as a symbol of good luck in remote towns//. Retrieved on March 12, 2014 from []

Keeps, D. A., (2009). The mysterious world of the muxes. //Advocate//, 1025(1), 62-69. http://0-search.ebscohost.com.libcat.widener.edu/login.aspx?direct=true&db=aph&AN=36864516&site=ehost-live

Merril, E.D. (2008). Classification of zapotec languages by regions as an aid to language development programs. //SIL International Introduction//. Retrieved on April 23, 2014 from http://www-01.sil.org/~merrillb/Regions.pdf

Stephen, L. (2002). Sexualities and genders in zapotec oaxaca. //Latin American Perspectives//, 29(2) 41-59. Stable URL: <span style="font-family: 'Times New Roman',Times,serif;">http://0-www.jstor.org.libcat.widener.edu/stable/3185126