12.4.3 Transgender Studies

Evans-Pritchard’s research on male-male marriage among the precolonial Azande provided an example of young men who were socially constructed as women through their wifely role in these marriages. Across the continent, in West Africa, women in precolonial Igbo society could be ritually transformed into men and then engage in female-female marriages as husbands. In Male Daughters and Female Husbands (1987), Ifi Amadiume describes how a father with no sons could make his eldest daughter into an honorary “son” who could inherit and carry on the patrilineage. This woman became a “male daughter.” If she were married, she would return to her natal compound to undergo a ceremony that transferred her into the social category of male. She would then wear men’s clothes, live in the male section of the compound, perform men’s work rather than women’s, and participate in community life as a man. She could marry women who then became her wives (thus becoming a “female husband”). Those wives would have discreet liaisons with men in the area in order to bear children, who would belong to the lineage of the female husband.

It was also possible for Igbo women who became wealthy and powerful in their communities to take a title through ritual means that allowed them to take wives of their own, just as male daughters could. Even if she were married herself, a powerful woman could have wives to do most or all of her domestic work. Did these powerful women have sexual relations with their wives? Anthropologists just don’t know. Amadiume describes women joking about sex between women in such marriages, but nobody knows how common it might have been.

Building on this earlier research, a fresh area of inquiry has developed in anthropology centered on the experiences, identities, and practices of transgender and gender-nonbinary persons and communities. Transgender describes a person who transitions from a gender category ascribed at birth to a chosen gender identity. Gender nonbinary describes a person who rejects strict male and female gender categories in favor of a more flexible and contextual expression of gender. Cultural anthropologists have described a great diversity in the expression of trans identities, pointing to the prevalence of transgender practices the world over.

Taking an innovative approach, anthropologist Marcia Ochoa (2014) devised a research project on “spectacular femininity” in Venezuela by examining two communities: female beauty pageant contestants and transgender sex workers who also hold beauty pageants. Ochoa traces the emergence of the beauty pageant in Venezuela and identifies this ritual competition as a carrier of notions of modernity and nationhood. She explores the competition of young women, or misses, in the Miss Venezuela pageant as well as the local and regional beauty pageants for transformistas, gay Venezuelans who identify as women. The stylized performances of transformistas carry over into their displays on Avenida Libertador in central Caracas, the neighborhood where they conduct their trade as sex workers. In order to compete in these realms of spectacular femininity, both misses and transformistas undergo painful surgical procedures to make their bodies conform to an exaggerated ideal of Eurocentric femininity.

Ochoa’s work is pathbreaking in its ability to bring together concepts often explored separately or held in opposition: heterosexuality and non-heterosexuality, gender and sexuality, and cis and trans identities (cisgender describes gender identity constructed on the sex assigned at birth). By juxtaposing misses and transformistas, she shows how these seemingly disparate concepts are threaded together in the complex web of Venezuelan culture.