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Find like-minded kinksters or place your own kinky personal ad! Interested in finding munches or fetish clubs near you? Join now for free. Send messages for free. By continuing to browse, you accept the use of Cookies to enhance and personalise your experience. The village people, in any case, received the benefits of this peculiar loyalty.
Happily for the villagers , the Intermediaries confined the more "noisome" of their customs to the "temenos. We may imagine these liminal Beings wandering or settling as hermits, if they did not starve or die of exposure. Some, chancing upon each other,formed small communities. Hunters from the village, if ever they chanced upon these changelings out on the edge of the known world, would have considered them to be spirits or demons. Eventually, most traditional societies instituted customs by which the "spirits" could return to their communities, as intermediaries between the sacred and profane worlds.
This happened in two ways. In times of great need or danger, the village people sought help from the "spirits" who lived around the fringes of the Sacred World and who, therefore, possessed supernatural powers. Then also, there were times when the "spirits" came to the village.
Thus, villagers and "spirits" around the world found it mutually advantageous to abide near each other. The custom of youths donning female attire at puberty, which exists to some extent among the pueblos of New Mexico and Arizona has given rise to conflicting statements.
The Zuni inherit a culture that is 2, years old. Their origin myth accounts for all their institutions and customs. The myth, or portions of it, is recited at sacred times of the year.
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The origin myth establishes the traditional sexual division of labor among the Zuni. Men build the houses but women plaster them. Men grow the corn but women store and distribute it. Men weave only on the large blanket loom but women weave on both the blanket loom and the smaller belt loom. Only men engage in the hunt and in war.
Only women bear children. Because of the division of labor, the Zuni are concerned lest they become too much divided, thereby threatening their cooperative relationship. And they are also concerned lest one sex prevail over the other and upset the delicate Balance. A story in the origin myth deals with this concern. The story describes a battle between two god peoples, which are analogized to men and women. In the battle, the Kianakwe representing the women are led by Chakwena, or "Big Woman.
Through the religious institution of the "mart-woman," sanctified by its position in the origin myth, the Zuni prevent their community from splitting apart.
They know they can depend upon the man-woman to settle and resolve village disputes, for her loyalty and devotion is to the entire tribe; her interests are not allied solely with the men or the women. Not only are her loyalties undivided, so too is her wisdom. The battle begins because Chakwena has overstepped her bounds by confining the wild animals to a corral so that the male gods, the Ashiwi, cannot hunt them. The presence of Chakwena at the fore of the battle illustrates the danger of the world out-of-balance.
For having gone this far, there's no telling where, or if, the chaos will end. The Zuni "lhamana," or "men-women," are very much like the Intermediaries discussed in the previous section. Both are boys who do not complete the initiation into manhood. Both are made aware, through the natural unfolding of their character, of their inability to live in their community as Men.
Both serve the entire tribe in a religious capacity, and are not aligned in favor of any particular clan, sex, or party. Both are necessary to the Balance, and viability, of their people. The battle between the Kianakwe and the Ashiwi occurs over four days. During the battle of the third day, which ends in stalemate, Chakwena captures three of the Ashiwi god people. That evening, during the thanksgiving dancing, one of the captives is unable to control his anger.
The White man's culture has introduced among the Zuni a flood of novelty, which threatens to become a more palpable reality than that revealed by the sacred origin myths. Today, the low profile of the "menwomen" in Zuni society reflects the-encroachment of White values and gender expectations.
A man who wears a dress is for no other reason an object of great ridicule in White society; therefore, the "lhamana," in order to avoid bringing the White Men's censure upon her people, no longer plays a conspicuous part in Zuni society. Others, perhaps, yet identify themselves in their village as "lhamana," but discreetly.
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