Gender is highly contextualized by time and place. Like, if you want to talk about scientists being biased and pushing an agenda, look at modern western science for pushing a flawed binary narrative.
Non-binary genders are not a modern invention. The idea of third genders/non-binary genders is as old as human civilization, because gender is socially constructed and subjective, and peopleâs ideas about gender have changed over time and between cultures.
In Mesopotamian mythology, among the earliest written records of humanity, there are references to types of people who are not men and not women. In a Sumerian creation myth found on a stone tablet from the second millennium BC, the goddess Ninmah fashions a being âwith no male organ and no female organâ, for whom Enki finds a position in society: âto stand before the kingâ.
In Babylonia, Sumer and Assyria, certain types of individuals who performed religious duties in the service of Inanna/Ishtar have been described as a third gender.
Inscribed pottery shards from the Middle Kingdom of Egypt (2000â1800 BCE), found near ancient Thebes (now Luxor, Egypt), list three human genders: tai (male), sḍt (âsekhetâ) and hmt (female).
The Vedas (c. 1500 BCâ500 BC) describe individuals as belonging to one of three categories, according to oneâs nature or prakrti. These are also spelled out in the Kama Sutra (c. 4th century AD) and elsewhere as pums-prakrti (male-nature), stri-prakrti (female-nature), and tritiya-prakrti (third-nature).
Many have interpreted the âeunuchsâ of the Ancient Eastern Mediterranean world as a third gender that inhabited a liminal space between women and men, understood in their societies as somehow neither or both. In the Historia Augusta, the eunuch body is described as a tertium genus hominum (a third human gender),
The ancient Maya civilization may have recognised a third gender, according to historian Matthew Looper. Looper notes the androgynous Maize Deity and masculine Moon goddess of Maya mythology, and iconography and inscriptions where rulers embody or impersonate these deities. He suggests that the third gender could also include two-spirit individuals with special roles such as healers or diviners
Anthropologist Rosemary Joyce agrees, writing that âgender was a fluid potential, not a fixed category, before the Spaniards came to Mesoamerica. Childhood training and ritual shaped, but did not set, adult gender, which could encompass third genders and alternative sexualities as well as âmaleâ and âfemale.â At the height of the Classic period, Maya rulers presented themselves as embodying the entire range of gender possibilities, from male through female, by wearing blended costumes and playing male and female roles in state ceremonies.â
Andean Studies scholar Michael Horswell writes that third-gendered ritual attendants to chuqui chinchay, a jaguar deity in Incan mythology, were âvital actors in Andean ceremoniesâ prior to Spanish colonisation.
Two-spirit individuals are viewed in some Native American cultures as having two identities occupying one body. Their dress is usually a mixture of traditionally male and traditionally female articles, or they may dress as a man one day, and a woman on another.
In Pakistan, the hijras are officially recognized as third gender by the government,
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