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Nauah Sexuality Essay

1720 words - 7 pages

Sexuality is a construction of social ideologies, it is as, David M. Halperin argues a “cultural production: it represents the appropriation of the human body and of its physiological capacities by an ideological discourse. Therefore, while sex has no history because its grounded in the function of the body and lies outside of history and culture, Sexuality does have a history- though a very short one” (Halperin). Is Halperin right? Is sexuality indeed, as he and Foucault claimed, “a uniquely modern production” (Halperin). Pete Sigal seems to agree as he illustrates how sexuality in the pre and post-colonial time was a “slower and less consistent process then scholar assumed it” (Sigal) to ...view middle of the document...

As Christianity rose to become one of the leading religions in the world, the rise of the heteronormative view; where everyone falls into a distinct gender, has a natural roles in life, and their sexual and marital relation are only befitting between people of the opposite sex, was inevitable. With the rise of Christianity “a highly influential model of sex, which elevated virginity and celibacy as the highest spiritual ideal” (Mottier), was also produced. While societies’ view of sex continued without change, in the late eighteenth century to the late nineteenth century, their view on “Sexuality as a thing internal to the self that wanted to be let out and expressed” (Burkahart) was discovered. As the Spanish conquest was underway, the Christian ideology that was embodied by the conquistador’s was the dualism of a good/evil. Therefore, as the relationship between the male and female dichotomies became the norm, anyone or any actions that deviated from this norm i.e homosexuality, was considered a sin and their actions became associated with the devil.
In contrast to Christian ideals the Nahuas did not see their mythologies in terms of good/evil. In pre-colonial America, as Sigal states, “indigenous people employed different ways of organizing erotics that did not fit into the discrete categories employed by modernity.” The Nahuas were skeptic in the idea that homosexuality came from within the self, rather they procured the meaning of homosexuality from the passive role in male homosexual act, which they based on the “culture's conception of community need, structural stability and cosmological concern” (Sigal). Nahua religious ideology emphasized moderation in all thing and “ the need to live in balance between order and chaos” (Gutierrez). Therefore, it is not surprising that in Nahua's belief, an individual has the tendency to embody many particular types of sexual characteristics, a belief that is illustrated in their mythology of the cosmos ie religious deities (gods) and art.
The Nahua concept of the homosexual is apparent in their cosmic mythology. For example, “the highest Celestial level was inhabited by Ometeotl” (Overmyer-Velazquez) a female/ male god of duality who created the cosmos and life. Ometeotl was not the only god represented in a gender binary manner. It was common for Nahua gods and goddess to be appear as a female in one form and male in another, “gender-twinned,” existing as male-female pairs, or invoked in either gender. While the deities demonstrated a fluidity in their gender and sexuality, the Gods would also partake in sexual relationships with men and male priests. These relationships where viewed as sacred, so divine, that images illustrating these actions were often depicted on pottery. Therefore, one can concluded that because the Nahua cosmic mythology containing many gender ambiguities and cross gender activity, Nahua culture is able comprehended relationships through “permutation and transformation, and...

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