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'Third gender' or 'third sex' refer to a gender category present in many indigenous societies of people who are considered neither completely male, nor completely female. It is a gender identity separate from 'men' and 'women,' of people considered to be the intermediate sex; in-betweens or neutrals.
Although contemporary connotations often confuse 'third gender' with hermaphrodites, biological hermaphrodites actually comprise a very small percentage of the third genders. Biologically speaking, a hermaphrodite is a person who has both male and female sex organs. However, gender identity is psychological and societal as well as physical, explaining why the majority of individuals who occupy the third gender are physically either male or female, not both.
While most medieval and contemporary societies consider such people to be neither male nor female, the most traditional cultures in which they existed considered third genders to be both male and female, or partly male and partly female. They were thus known in some indigenous societies as 'two spirited people,' and as such were given often revered. Indeed, they were widely believed to be people with spiritual powers, even god-like in many traditional cultures.
Traditional societies in which the third gender role was present had a well defined social space for the third genders, one that was apart from the men's spaces and women's spaces. They had their own gender roles, separate from both men and women. Furthermore, third genders had access to both men's and women's spaces, whereas the access of men and women to the other's social spaces was often restricted. Third genders continued to have a separate space and identity in the middle ages although their status went on diminishing.
Like masculine roles and identity, the third gender roles have changed drastically from the way they were perceived in the ancient world. For most of the middle ages, third genders were defined as males 'unable to penetrate women and procreate due to physical inadequacy.' This definition hinged on the view of the third genders as hermaphrodites, and was used to stigmatize the third genders and ultimately used as a banishment threat for men through which they were forced to conform to the marriage institution and to compulsory procreation. The roles of the third genders in most of the Indo-European medieval world included receptive anal sex with men, where the third genders were seen as using their anus or mouth as a substitute for vagina, and as a fulfillment of their inner female self. The majority of third genders consisted of transgendered males: males with a strong feminine identity, also known as 'female soul in male body.' In many cultures some third genders also opted for castration in an effort to remove physical evidence of masculinity. Other third genders included hermaphrodites, intersexed persons, transgendered females, etc.
Although third genders in pre-modern times partook in sexual activities with both men, women and other third genders, documentation from some of the ancient tribes show that most third genders participated in marriages with women and even reproduced.
Throughout the majority of the modernized world, the third genders have been ostracized and marginalized, remaining on the fringes of the society. For most of the Middle Ages, individuals in the West, who were classified as 'third gender' retreated from society limelight because of religious persecution. In these societies, the third gender roles and identities have been redefined in terms of the contemporary Western concepts of sexual orientation as well as transgender identity, and have become associated with LGBT.
Third gender identities, although far more stigmatized than earlier, still thrive in the non-Western world today. Among these are the Hijras of India and Pakistan who have gained legal identity, Fa'afafine of Polynesia, and Sworn virgins of the Balkans, , and the term 'third gender' is still used by many of such groups to describe themselves.
Third sex in biology
In animals that are gonochoristic, a number of individuals within a population will not differentiate sexually into bodies that are typically male or female; this is called intersexuality. The incidence varies from population to population, and also varies depending on how femaleness and maleness are understood. Biologist and gender theorist Anne Fausto-Sterling, in a 1993 article, argued that if people ought to be classified in sexes at least five sexes rather than two, would be needed.
Evolutionary biologist Joan Roughgarden argues that, in addition to male and female sexes (as defined by the production of small or large gametes), more than two genders exist in hundreds of animal species. Species with one female and two male genders include red deer who have two male morphs, one with antlers and one without, known as hummels or notts , as well as several species of fish such as plainfin midshipman fish and coho salmon. Species with one female and three male genders include bluegill sunfish, where four distinct size and color classes exhibit different social and reproductive behaviours, as well as the spotted European wrasse ( Symphodus ocellatus ), a cichlid ( Oreochromis mossambicus ) and a kind of tree lizard, Urosaurus ornatus . Species with two male and two female genders include the white-throated sparrow, in which male and female morphs are either white-striped or tan-striped. White-striped individuals are more aggressive and defend territory, while tan-striped individuals provide more parental care. Ninety percent of breeding pairs are between a tan striped and a white striped sparrow. Finally, the highest number of distinct male and female morphs or "genders" within a species is found in the side-blotched lizard, which has five altogether: orange-throated males, who are "ultra-dominant, high testosterone" controllers of multiple females; blue-throated males, who are less aggressive and guard only one female; yellow-throated males, who don't defend territories at all but cluster around the territories of orange males; orange-throated females, who lay many small eggs and are very territorial; and yellow-throated females, who lay fewer, larger eggs and are more tolerant of each other.
Third gender in contemporary societies
Since at least the 1970s, anthropologists have described gender categories in some cultures which they could not adequately explain using a two-gender framework. At the same time, feminists began to draw a distinction between (biological) sex and (social/psychological) gender. Contemporary gender theorists usually argue that a two-gender system is neither innate nor universal. A sex/gender system which recognizes only the following two social norms has been labeled "heteronormative":
- female genitalia = female identity = feminine behavior = desire male partner
- male genitalia = male identity = masculine behavior = desire female partner
The Indian subcontinent
The Hijra of India are probably the most well known and populous third sex type in the modern world — Mumbai-based community health organisation The Humsafar Trust estimates there are between 5 and 6 million hijras in India. In different areas they are known as Aravani/Aruvani or Jogappa. Often (somewhat misleadingly) called eunuchs in English, they may be born intersex or apparently male, dress in feminine clothes and generally see themselves as neither men nor women. Only eight percent of hijras visiting Humsafar clinics are nirwaan (castrated). Indian photographer Dayanita Singh writes about her friendship with a Hijra, Mona Ahmed, and their two different societies' beliefs about gender: "When I once asked her if she would like to go to Singapore for a sex change operation, she told me, 'You really do not understand. I am the third sex, not a man trying to be a woman. It is your society's problem that you only recognise two sexes.'" Hijra social movements have campaigned for recognition as a third sex, and in 2005, Indian passport application forms were updated with three gender options: M, F, and E (for male, female, and eunuch, respectively). Some Indian languages such as Sanskrit have three gender options. In November 2009, India agreed to list eunuchs and transgender people as "others", distinct from males and females, in voting rolls and voter identity cards.
In addition to the feminine role of hijras, which is widespread across the subcontinent, a few occurrences of institutionalised "female masculinity" have been noted in modern India. Among the Gaddhi in the foothills of the Himalayas, some girls adopt a role as a sadhin , renouncing marriage, and dressing and working as men, but retaining female names and pronouns. A late-nineteenth century anthropologist noted the existence of a similar role in Madras, that of the basivi . However, historian Walter Penrose concludes that in both cases "their status is perhaps more 'transgendered' than 'third-gendered.'"
Pakistan
Main article: Hijra (South Asia)In June 2009, the Supreme Court of Pakistan ordered a census of hijras, who number between 80,000 and 300,000 in Pakistan. In December 2009, Iftikhar Muhammad Chaudhry, the Chief Justic
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