Gender is a frequently-talked topic nowadays; nonetheless, gender identities continue to be misunderstood and subjected to the established binaries. Butler (1999) argues that genders are performative actions that usually define themselves within configurations of femininity and masculinity, yet feminine and masculine are not genders, but only constructions of how we understand gender. (p. 180).
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Thus, genders have a constant acceptance to act, propagate, and embrace binary narratives which segregate people who do not conform and create an idea of normalcy, naturality and necessity surrounding them. Thus, it can be quite complex to decipher what gender means and what it looks like. People tend to perform in the expected “masculine” and “feminine” manners in order to fit the standards that have been built around gender. However, this is not always the case, and groups of people in different parts of the world can challenge this notion.
Even though Mexico has been a notorious country that leans towards traditional gender roles, heteronormativity, and “macho culture”; it also houses a community that defies all of those categories. In a southern area of the country called Oaxaca, those characteristics that permeate a lot of Mexican culture do not necessarily fit. Muxes are a group of people that identify as a third gender in the region: “’We are the third sex. There’s men and women and there’s someone in between, and that’s who I am,’ a muxe named Felina.” (Keeps, 2009, p. 63). For the most part, muxes are recognized as a different gender in their region, and they are valued members of the society. The background and location of this group present a relevant factor for their circumstances nowadays. Coming from an indiginous civilization that predates the Spanish colonization, the interpretation of gender is not fixed to the Western ideals: “I don’t think that anywhere else it could be the exact same because clearly the Itsmo region is a thing of its own with a history of years and years. It is not a recent thing and that is what makes it unique.” (National Geographic, 2017, 00:07:49-00:08:01).
The existence of muxes does not necessarily remove them from gender performance. Butler (1999) stresses that gender identity can occur from multiple attempts to impersonate past personal or cultural practices and ideals given to one sex. (p. 176). Thus, there will always be attitudes that align with the conception that is held about a gender. Even though muxes are recognized as a third gender in their community, the binary of men and women still exists: “We assume female roles, without wanting to be women.” (National Geographic, 2017, 00:04:40-00:04:48). What differentiates them from other groups is the welcoming of the assumed two genders, male and female, into one single individual instead of the adaptation towards a specific one: “I’m so comfortable being in between. I, myself, represent the duality of two things because I have the strength of male and the sensitivity of a female. (National Geographic, 2017, 00:02:34-00:02:51). In this manner, muxes demonstrate the constant negotiations in their identity which still are tied to gender expectations, social demands, and cultural context.
The presence of muxes does not necessarily exclude them from gender performance. Butler (1999) stresses that gender identity can occur from multiple attempts to impersonate past personal or cultural practices and ideals given to one sex. (p. 176). Thus, there will always be attitudes that aligning with the conception that is held about a gender. Even though muxes are recognized as a third gender in their community, the binary of men and women still exists: “We assume female roles, without wanting to be women.” (National Geographic, 2017, 00:04:40-00:04:48). What differentiates them from other groups is the welcoming of the assumed two genders, male and female, into one single individual instead of the adaptation towards a specific one: “I’m so comfortable being in between. I, myself, represent the duality of two things because I have the strength of male and the sensitivity of a female. (National Geographic, 2017, 00:02:34-00:02:51). In this manner, muxes demonstrate the constant negotiations in their identity which still are tied to gender expectations, social demands, and cultural context. The condition of the muxes in Oaxaca is different from the rest of the population of Mexico due to the long history of social and cultural acceptance of them as a third gender. Recognizing the identity of an individual or a group is one of the main manners in which people can integrate social groups: “The muxes’ enactment of muxenity, both in front of the camera and in everyday life, happens within a specific socio-cultural context, which recognizes and allows for such an expression of gender.” (Gasiorowski, 2018). In spite of that, muxes pertain to the Mexican population, which means that they still need to accomodate to the binaries that are already exist. Butler (1999) suggests that gender is profoundly related to the culture and politics of a determined period of time. (p. 6). This means that politically, the muxes need to identify as men or women in their national identity. Thus, muxes are not yet admitted or validated as a gender outside of the social and cultural sphere that they are in. Nonetheless, the social acceptance and visibilization of muxes definitely create a significant difference for the ones that form part of this population. Since muxes are perceived as any other member of the society, they are less likely to receive violence and rejection from the heteronormative and gendered Mexican context: “Similarly, images of the muxes are making understandings of gender and sexuality more inclusive, even if such processes are necessarily fraught with misrecognitions and appropriations. Visual representation provides crucial material for analysis and scrutiny, be it at a local or transnational level and, importantly, guards against invisibility in a hyper-visual world.” (Gasiorowski, 2018). This provides a safer space for muxes to express their gender identity and advance in recognition outside of their social and cultural context. Gender is an integral part of most societies regardless of our individual preferences. However, the understanding of gender is often fluctuating and continues to be very misunderstood. Analyzing gender in a particular group and location provides relevant data that allows a clearer understanding of its relations and dynamics. Muxes visibilize that the understanding of gender is not universal, and that binaries are not necessarily the norm. Even though nowadays the research and information available regarding gender and sexuality is broader than ever, there are still necessary improvements to incorporate different identities in the political space, and not only in the cultural and social one.
References
Butler, J. (1999). Gender Trouble : Tenth Anniversary Edition. Routledge.
Gasiorowski, D. (2018). The muxes of Juchitán: Representations of Non-binary Gender Identities in Contemporary Photography from Mexico. Bulletin of Hispanic Studies (1475-3839), 95(8), 895–914. https://doi-org.ezproxy.sibdi.ucr.ac.cr/10.3828/bhs.2018.52
Gómez, F. R., Semenyna, S. W., Court, L., & Vasey, P. L. (2018). Familial patterning and prevalence of male androphilia among Istmo Zapotec men and muxes. PLoS ONE, 13(2), 1–17. https://doi-org.ezproxy.sibdi.ucr.ac.cr/10.1371/journal.pone.0192683
Keeps, D. A. (2009). The Mysterious World of the Muxes. Advocate, 1025, 62–69.
National Geographic. (2017). Third Gender: An Entrancing Look at Mexico’s Muxes | Short Film Showcase. Youtube: https://youtu.be/S1ZvDRxZlb0
Watson, K. (20 May 2016). Making a noise about machismo in Mexico. BBC News. https://www.bbc.com/news/world-36324570
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