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There is much debate surrounding the treatment of transgender individuals in Samoa. Some people argue that they should be given the same rights and respect as everyone else, while others claim that their unique lifestyle is an abomination against God. The essay will mainly focus on Fafafines, Hijras, and Berdaches, their treatment, and their social and religious societal roles in Samoa. The discussion around the third gender is critical because it highlights how people experience their gender identity.
Treatment of Hijras, Berdaches, and Faafafines differs substantially from one another. Hijras, for example, are often considered to be cursed or polluted and are often rejected by society. On the other hand, Berdaches are more accepted in certain cultures (Claire, 2002). In some cases, they may be considered to be holy or magical. Contrarily, Faafafines are the most received of all transgender groups. They are considered a vital part of Samoan culture and are typically tolerated by society.
Hijras, Berdaches, and Faafafines are all treated quite differently in their respective societies. However, there are some similarities in how they are treated. For example, all three groups are often considered sacred or spiritual (Hossain & Hamedi, 2012). Hijras and Berdaches are often associated with Hinduism or Native American religions, while Faafafines are considered a part of Samoan culture. Another similarity is that all three groups are often considered intermediate between males and females. Hijras and Berdaches are seen as masculine, while Faafafines are deemed more feminine.
Berdaches were an essential part of many Native American tribes. They held a particular social role that was both respected and honored. Berdaches were often transgender and played a vital role for the tribe as healers, seers, and spirit mediums (Trexler, 2002). They were seen as a bridge between the spiritual and physical worlds and were often consulted for advice on matters of healing and prophecy. On the religious functions, Berdaches were considered spiritual leaders and seen as having a powerful connection to the spirit world and were often called upon to perform religious ceremonies. They were thought to have unique insight into the natural world and were often consulted for healing. Many tribes believed that Berdaches had the power to heal physical and emotional wounds.
The Hijras play a critical social role in India; for example, Hijras are seen as a third gender and often play a ceremonial role in weddings and other religious ceremonies. They are thought to have special powers, and many believe they can bless or curse someone depending on their mood (Claire, 2002). The Hijras play a significant religious role in the Hindu faith. They are considered representatives of the goddess Bahuchara Mata; because of this, they are often called upon to bless newborn babies and couples about to get married. They often perform ceremonies to honor the goddess Lakshmi and believe they can communicate with the spirits of nature.
Faafafines are often considered to be the guardians of Samoan culture and tradition. They are responsible for passing down the oral history of their families and communities and the customs and rituals that make Samoan culture unique. They often work in the education system, teaching young children in schools and kindergartens (Trexler, 2002). Additionally, the Faafafines perform religious roles; they are considered blessed by the gods. They possess spiritual powers to help them connect with the spiritual realm. They are often called on to perform religious ceremonies and rituals. They can act as intermediaries between the living and the dead and are often called upon to help grieving families.
In conclusion, it is essential to remember that there is no one way to be transgender and that transgender people have existed in every culture throughout history. In Samoa, Faafafines are accepted and celebrated, while Hijras and Berdaches are not always treated equally in other cultures. It is essential to be aware of the differences and be respectful of all cultures. There is no right way to identify as a member of the third gender. Some people might identify as transgender, while others might use a different term altogether.
References
Claire, M. (2002). Comments: Marie-Claire Villeval. Fafafines of Samoa. Web.
Hossain, A. M. M., & Hamedi. (2012). Fafafines of Samoa. Beyond Emasculation: Being Muslim and Becoming Hijra in South Asia, 9(2), 495513. Web.
Trexler, R. C. (2002). Fafafines of Samoa. Speculum, 77(1), 614636. Web.
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