INTERSECTIONS:INDIGENOUS AND
2SLGBTQQIA+IDENTITIES

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NATIVE WOMEN’S ASSOCIATION OF CANADA-INTERSECTIONS:INDIGENOUS AND 2SLGBTQQIA+ IDENTITIESTABLE OF CONTENTSINTRODUCTION: A MESSAGE OF HOPE FROM TWO - SPIRIT ELDERS.............................................. 3
ABOUT NWAC.................................................................................................................................................................................................. 4
LAND ACKNOWLEDGEMENT......................................................................................................................................................... 5
ACKNOWLEDGEMENTS....................................................................................................................................................................... 5
CONTENT WARNING............................................................................................................................................................................... 5
WHAT’S INCLUDED................................................................................................................................................................................... 5
KNOWLEDGE KEEPERS........................................................................................................................................................................ 6
GENDER IDENTITIES................................................................................................................................................................................ 7
TWO - SPIRIT IDENTITIES..................................................................................................................................................................... 9
GENDER IN LANGUAGE......................................................................................................................................................................10
TWO - SPIRIT TERMS FROM INDIGENOUS LANGUAGES................................................................................. 13
TWO - SPIRIT TERMS FROM OUR KNOWLEDGE KEEPERS .......................................................................... 13
OUR WORDS TO YOU: MESSAGES FOR YOUTH AND YOUNGER SELVES................................... 16
TWO - SPIRIT TERMS FROM OUR KNOWLEDGE KEEPERS .......................................................................... 17
TERMS FROM ENGLISH....................................................................................................................................................................... 18
REFLECTION ACTIVITIES ............................................................................................................................................................... 20
WELLNESS RESOURCES....................................................................................................................................................................222

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NATIVE WOMEN’S ASSOCIATION OF CANADANATIVE WOMEN’S ASSOCIATION OF CANADAINTERSECTIONS:INDIGENOUS AND 2SLGBTQQIA+ IDENTITIESINTRODUCTION: A MESSAGE
OF HOPE FROM TWO - SPIRITELDERS

persons with certain ceremonial rights. This
quickly changed with years of colonization
taking away Indigenous identity, which has
unfortunately taught many of us these newforms of discrimination. We are on a path of
waking up our cultures again and using ourIndigenous languages. Through this, we arehealing with our 2SLGBTQQIA+ People.

The relationship between Canada andIndigenous Peoples is not a positive story. It
is filled with oppressive tactics: Indigenous
Peoples being displaced from lands;
the development of residential schools;
children being taken away by governing
bodies of Canada; the enactment oflegislation that deprives and criminalizes
Indigenous culture and language. We are
only a few decades into a country where
Indigenous Peoples are allowed to vote,
practise their culture, and speak their
original languages. With this legacy ofhorrible treatment has come the practice of
homophobia, transphobia, and other formsof discrimination of our 2SLGBTQQIA+
People. Our original beliefs did notcontain this discrimination and instead
believed that 2SLGBTQQIA+ People in ourcommunities were healers, counsellors, andMany Indigenous spiritual practices are
based on inclusion and open to those who
seek to connect to their spirit being. We
have a new era of Two-Spirit Elders who
also practise this belief in finding your pathand expression as a 2SLGBTQQIA+ person.
These teachings are slowly being developed
and, although gender-based violence still
exists, more healing is happening between
communities and 2SLGBTQQIA+ People.
There isn’t a wrong way to practise culture,
so long as it is practised respectfully. We
are trying to transfer that teaching into
supporting our 2SLGBTQQIA+ People.

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NATIVE WOMEN’S ASSOCIATION OF CANADANATIVE WOMEN’S ASSOCIATION OF CANADA

Our 2SLGBTQQIA+ People go throughseveral unforeseen barriers and direct nonacceptance. Young people hide who they
are because they are afraid of losing family,
being a “problem” to their community, or
having to go through feelings of rejection
alone. This has led to high suicide rates
among our Indigenous youth. It also hasmade 2SLGBTQQIA+ youth believe there issomething wrong with them.

Spirit has cleared a path of change wheresome of our people are using their language
to describe gender diversity. Hearing
Indigenous language used for identity or
names creates a positive connection to aperson’s Indigenous identity. This practiceof returning to Indigenous culture also
promotes those who still face barriers inseeking out their culture and language.
Truly, healing is starting.

As 2SLGBTQQIA+ People grow stronger, so
do the ways in which we address ourselves.
We need to honour how a person wants tobe addressed. The term Two-Spirit saved
and made many of us Elders feel more
comfortable when it was adopted in theearly 1990s. Many of us did not know how torefer to ourselves. Many of us hid and went
along silently with mainstream terms of thetwo genders until Two-Spirit started being
used. With the revitalization of our original
ceremonies and languages, the usage of Two-As Two-Spirit Elders, we hope this message
reaches those that need to hear these words:
You are not sick; you are not mentally ill. You
are loved. You are blessed to be Two-Spirit(or however you wish to be addressed) andyou have been given the gift of life.

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NATIVE WOMEN’S ASSOCIATION OF CANADAINTERSECTIONS:INDIGENOUS AND 2SLGBTQQIA+ IDENTITIESABOUT NWAC

LAND ACKNOWLEDGEMENTACKNOWLEDGEMENTS

The Native Women’s Association of
Canada (NWAC) is a national Indigenousorganization representing the politicalvoices of First Nations, Métis, and Inuit
Women, Girls, Two-Spirit, Transgender,
and Gender-Diverse (WG2STGD+) People
across Turtle Island and Inuit Nunangat.
For over 40 years, NWAC has worked toenhance, promote, and foster the social,economic, cultural, and political wellbeing of Indigenous WG2STGD+ People
within their respective communities. Since
1974, NWAC has drawn from an approachthat is intersectional, trauma-informed,
and culturally safe to support the needsof Indigenous WG2STGD+ People. Alongwith Indigenous women’s organizations
nationwide, NWAC continues to advancetheir well-being and equality throughadvocacy, education, research, and policy.

NWAC acknowledges that its officeheadquarters are on the unceded andunsurrendered Territory of the Kitigan Zibi
and Pikwàkanagàn Algonquin Nations,who have been the keepers and defendersof this land since time immemorial. NWAC
honours and affirms the inherent rights of
all Indigenous Peoples and Nations acrossTurtle Island and Inuit Nunangat and willcontinue to uphold the commitments
madetoself-determination
andsovereignty. Further, NWAC acknowledges
the systemic oppression of the lands andcultures of Indigenous Peoples and isdedicated to dismantling decolonization

NWAC is grateful to all the Knowledge
Keepers and Elders who contributed to thisproject. Thank you for sharing your journey
and words of wisdom for Indigenous
2SLGBTQQIA+ youth. NWAC would also
like to thank the Government of Canada
through the Department of Canadian
Heritage for supporting this project.

and facilitating healing.

2SLGBTQQIA+ identities. The aim of
this resource is to elevate the voices ofIndigenous 2SLGBTQQIA+ People acrossTurtle Island and Inuit Nunangat by sharing
their experiences and knowledge. This
resource was developed for Indigenous
youth, who will guide the change needed
for a better tomorrow.
Throughout the booklet, you will find thewisdom shared by our Knowledge Keepers
about their thoughts and experienceswith the intersections of Indigenous and
2SLGBTQQIA+ identities. This booklet
begins with a discussion of gender identity
and how it relates to language and culture.
Then, it explores the roles of Two-Spirit
identities and gender diversity in Indigenous
cultures. Also included in this booklet are
activities to facilitate sharing and reflection
on gender identity. Lastly, this booklet
lists wellness resources of supports andprograms that anyone experiencing distressor wanting more resources on mental
health or the 2SLGBTQQIA+ community
may access.

CONTENT WARNING
This booklet discusses topics that may
be distressing, such as trauma, colonialviolence, and residential schools. Pleasereach out to the resources listed in thisbooklet if you need support.

WHAT’S INCLUDEDThis booklet was developed as a learning
resource to enhance knowledge andunderstanding of Indigenous language
and culture and the intersections with

NWAC has established strong and lasting
governance structures, decision-making
processes, financial policies and procedures,and networks to achieve its mission. As
a result, NWAC is well-suited to support
the preservation of Indigenous cultures
and advance the well-being of Indigenous
WG2STGD+ People, as well as their families
and communities.

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NATIVE WOMEN’S ASSOCIATION OF CANADANATIVE WOMEN’S ASSOCIATION OF CANADAINTERSECTIONS:INDIGENOUS AND 2SLGBTQQIA+ IDENTITIESKNOWLEDGE KEEPERS

Daryle/Giselle Gardipy (he/she)Daryle self-identifies as a transsexual
Two-Spirit male and is from Beardy’s andOkemasis’ Cree Nation (BOCN). He worked
for years at both the Saskatchewan Indian
Cultural Centre (SICC) and Aboriginal
Healing Foundation (AHF) and other nongovernmental organizations in Ottawa.
Daryle’s alter-ego, Giselle, made her debut
in the early 2000s in the Ottawa drag scene.
In 2014, they moved back to their homecommunity and was accepted for who
they are. In 2019, BOCN became the firstcommunity to hold a Two-Spirit powwow ona First Nation. In doing this, “the community
was accepting and embracing a lost part ofour culture which is in the early stages ofbeing restored and revitalized. This can only
be done by learning the new terminologythat is accepted by the community andlearning the language in each community
when referring to Two-Spirit people.
Language is our Identity—by losing ourlanguage we have lost our identity.”

Davika Picody (she/her)
Davika is Ojibwa-Cree from Michipicoten
First Nation and is a proud Indigenous
lesbian. In her spare time, Davika makes
ribbon skirts and practises Cree with her
stepdaughter. She dreams of a utopian
Indigenous 2SLGBTQQIA+ community
where everyone can live freely without
shame or fear.

KaKeesheeway (they/them)
KaKeesheeway’s name was gifted by their
Elders and means “loud voice” in Mohawk.
They are an Indigiqueer advocate andproud Mohawk from Kahnawake Mohawk
Territory.

Martini Monkman (she/her)Martini is a proud Two-Spirit Anishinaabe
woman, lifegiver, and water carrier who also
holds both a feminine and a masculine spirit.

Daryle/Giselle Gardipy (he/she)

GENDER IDENTITIES

their Identity on the rez. Some people
know they are Two-Spirit but it is not in
the open or ever talked about. I was in aroom with other community members who
were talking negatively about a Two-Spirit
person and the attacks were about theiridentity and sexual behaviours. From that I
learned to know when to hide myself andnot share my identity. I had to gauge when
it was safe to be my true self in different
family, community, and personal settings.”

Gender refers to a combination ofcharacteristics assigned to socioculturally
constructed categories like women, men,
girls, and boys. This includes the norms,
behaviours, and roles associated withconcepts of femininity and masculinity.
Gender is central to our understanding of
the world. It’s used to explain everything—from hobbies to driving styles and colour
preferences. Gender is so thoroughly
embedded in our institutions, our laws,
and our behaviours that it feels naturaland often goes unquestioned. However,since gender is a sociocultural construct, itvaries in each culture and community andchanges over time.

Our experience and understanding of gender
don’t exist in a vacuum; they intersect withother aspects of identity such as race, age, orclass. This is referred to as intersectionality.3
Just as our identity is composed of multiple
intersecting components, so are the ways
in which we experience discrimination.
Intersectionality explains how Indigenous
WG2STGD+ People experience multiple
forms of oppression that cannot be neatly
categorized as only racism or sexism, forexample, but rather as a combination orintersection of these compounded forms of
discrimination.

Gender is also central to our identity, but
it is not something we are born with orsomething we have; it is something welearn and something we do.1 However,gender is not an individual practice, but acollaborative one that emerges in our dayto-day interactions, connecting individuals
to the larger social order.2 Gender is an
integral aspect of a person’s identity and istied to well-being.
Heteronormativity and heterosexism are
driving forces behind the discriminationthat many experience due to their gender
identity and expression. Knowledge Keeper
Davika explains, “Two-Spirit people hide12West, Candace, and Don Zimmerman, “Doing Gender.” In Gender and Society 1, (1987): 125–151.
Hall, Kira, and Mary Bucholtz, “Identity and Interaction: A Sociocultural Linguistic Approach.” Discourse Studies 7, (2005): 585–614.

3

Crenshaw, Kimberlé, “Demarginalizing the Intersection of Race and Sex: A Black Feminist Critique of Antidiscrimination Doctrine, Feminist Theory andAntiracist Politics.” In University of Chicago Legal Forum 1, (1989).

89NATIVE WOMEN’S ASSOCIATION OF CANADANATIVE WOMEN’S ASSOCIATION OF CANADAINTERSECTIONS:INDIGENOUS AND 2SLGBTQQIA+ IDENTITIESGender Identity—Refers to how a person
feels and thinks about their own gender
based on interpretations of sociocultural
constructs of gender identity categories.
Gender identity is an ongoing process
shaped by the individual and thecommunity to which they belong. It is anactive process that is taught, learned, andenforced through collaboration.
Gender Expression—Refers to the ways aperson uses meaning-making resources
to express their gender identity such as
clothing, language, and behaviours basedon a person’s perceived gender roles andidentities defined by their community andculture. While performances of gender
expression are available to everyone,
constraints dictate who can perform which
personae through social sanctions.4
Biological Sex—Is a label assigned toa person before or at birth based on a
combination of anatomical, endocrinal,and chromosomal features. It is a social
decision based on preconceived beliefs
about gender identity, which informs thedesignation of binary categories of maleand female.5 Therefore, the selection of sex
assignment is based on cultural beliefs ofwhat makes someone male or female.

WHAT DOES BEING TWO SPIRIT OR INDIGIQUEERMEAN TO YOU?

u

“It means being accepted no matter
what you identify as; it means to beconnected to your spirit, to not beashamed of who you are or having tohide yourself. I am now in a loving
relationship and my partner and I
are happy. For the first time ever,I am comfortable in my body andSexual Orientation—Used to describe any comfortable in my sexuality andcombination of sexual, romantic, spiritual, sex.” – Davika
or emotional attractions and interactions
with others.

45

Eckert, Penelope, and Sally McConnell-Ginet, Language and Gender. (Cambridge: Cambridge University Press, 2003), 10.
Fausto-Sterling, Anne, Sexing the Body: Gender Politics and the Construction of Sexuality. (New York: Basic Books, 2000).

u

TWO - SPIRIT IDENTITIES“To me it means being the original
inhabitants of this land andbeing LGBTQ at the same time—embracing your Indigeneity andyour spirit that lives within you
and allowing it to be. The feelingof needing to define your sexuality
or gender identity or put yourself
in a certain category is a colonialconcept. Prior to colonization
Two-Spirit people were allowed tojust be. We didn’t have to explain
ourselves or put a label on what weare. We were allowed to exist freely
and were considered sacred. To me,
that’s sacred and special.” – Martini

What is “Two-Spirit” or “Indigiqueer”?
The creation of the term Two-Spirit (alsoreferred to as 2-Spirit or Two-Spirited) is
widely considered to have been birthedfrom the Third Annual Inter-Tribal Native
American, First Nations, Gay and Lesbian
American Conference in Winnipeg in 1990
and was proposed by Elder Myra Laramee.
The term originates from a translationof the Anishinaabemowin phrase niizh
manidoowag, meaning “two spirits” and isa pan-Indigenous term used throughout
English-speaking communities on Turtle
Island. Early literature used the derogatory
term “berdache,” derived from the Arabic
word bardaj, which means “slave” or “keptboy,” to refer to Two-Spirit individuals until
the 1990s when Two-Spirit was coined.
While Two-Spirit is widely used today,
others may prefer a Nation-specific term,
as many Indigenous languages containwords that capture the gender diversity
traditionally found in their communities.
Indigiqueer is another term sometimes
used interchangeably with Two-Spirit
identity and is credited to Thirza Cuthand.6
Even though Two-Spirit can contain a wide
range of meanings for different people
and different communities, it is broadly
understood to refer to a person who
identifies as having both a feminine andmasculine spirit.

u“I identify as Indigiqueer, which
to me means being Indigenous andbeing queer and part of a spectrum.
I do not prefer the basic labels of
LGBTQ. I believe how one identifies
is changing because we can choose
to identify better than we could in
the past. We are spiritual beings.
The great spirit accepts us as who
we are and who we identify as. I did
not choose to be Two-Spirit; thespirits chose me.” – KaKeesheeway

6

Scudeler, June, “Queer Indigenous Studies, or Thirza Cuthand’s Indigiqueer Film.” In The Cambridge Companion to Queer Studies. (Cambridge:
Cambridge University Press, 2020), 79–92.

1011NATIVE WOMEN’S ASSOCIATION OF CANADANATIVE WOMEN’S ASSOCIATION OF CANADAINTERSECTIONS:INDIGENOUS AND 2SLGBTQQIA+ IDENTITIES“I feel blessed to be able to express
myself freely and feel beautiful
in my own skin. Even though I ama femme-presenting woman I havealways felt a masculine spirit withinme,” - Martini
As an umbrella term, Two-Spirit captures awide range of identities related to sexuality
and spiritual and gender identity. In
Western culture, these might be described
as lesbian, gay, bisexual, transgender, or(gender)queer—among others—as well as a
combination of these elements. Two-Spirit
can also be used to refer to polyamorous
relationships.
Although Two-Spirit is sometimes used as
an umbrella term, it should be noted that
not every Indigenous person who identifies
as Two-Spirit also identifies as LGBTQQIA+
and not every Indigenous person who
identifies as LGBTQQIA+ will identify as
Two-Spirit. For some, the decision to use
the term Two-Spirit means to reconnect
with Indigenous understandings of sexualand gender identity; to move beyond
Eurocentric binary categorizations ofsexuality and gender, which was violently
imposed upon Indigenous communities
through Christianization and the residential
school system.
Therefore, using the term Two-Spirit can beseen as a way of combatting the colonial

legacies of heterosexism and insteademphasize Indigenous cosmologies, such as
the fluidity and non-linear nature of identity
and the interrelatedness of all aspectsof identity– including gender, sexuality,community, culture, and spirituality.7 Current
models of gender and sexuality in Westernculture struggle to describe someone who,
for example, was a woman, became a man,and then switched between the two. Labels
such as “non-binary” or “genderfluid”
might be used; however, that would “missthe bigger point: that the experiences of
Two-Spirit people, both historically and in
the present, transcend the categories ofcolonially defined gender and sexuality.”8

having only two opposite categories—man
and woman. The gender binary in Westernculture is illustrated in English pronouns “he”
and “she” to refer to a single person. Now, thegrowing use of the singular pronoun “they”
reflects a societal change in which Westernculture is acknowledging and accepting
gender identities beyond the binary. The
pattern towards gender-neutral language
in English can be seen in phrases such as“humankind” and “firefighter” in place of“mankind” and “fireman,” respectively. The
use of masculine nouns and pronouns torefer to those whose gender is unclear or
variable, or to groups that are not identified
as men is referred to as masculine generics
and is a form of gendered language.

GENDER IN LANGUAGE

Note that gendered language is different
than grammatical gender. Languages thathave a system of grammatical gender,
where every noun is treated as either
masculine, feminine, or neutral, have astrong tendency to treat the masculine form
as default. However, in Iroquoian languages,
women and the feminine are considered
the default.10 The use of pronouns is one ofmany ways that language illustrates cultural
ideologies of gender. For instance, Ojibwe
and Dakota have no gendered pronouns.
Although they have words to describe men
and women, language focuses on relations
instead of gender when speaking about or
to someone.11

The ideologies of gender in culture
manifest in language use. Language sharesa bidirectional relationship with the beliefs
and values of a society. Thus, language andcultural ideas of gender facilitate each otherthrough a mutually reinforcing relationship.
Language itself is a form of social practice,repeated throughout our lives andembedded in our culture.9 The way in which
gender is talked about reflects the beliefs
we hold towards it as a society.
Language is not static, it is fluid andconstantly evolving, as are the ideas reflected
within its use. A central component togender in Western culture is that it is binary.
This means that gender is often seen as

10
11

7
8

Walters, Karina, Tessa Evans-Campbell, Jane Simoni, Theresa Ronquillo, and Rupaleem Bhuyan, “’My Spirit in my Heart’: Identity Experiences andChallenges Among American Indian Two-Spirit Women.” In Journal of Lesbian Studies 10, (2006): 125–49.
Pyle, Kai, “Folks Like Us: Anishinaabe Two-Spirit Kinship and Memory Across Time and Space.” PhD Diss. University of Minnesota, 2021.

12

Sometimes speakers modify nouns torefer to jobs to indicate the gender of that
person. However, this happens when thegender of the person holding the position isseen as unusual. For example, many people
assume that doctors are men. Phrases suchas “female comedian,” “lady doctor,” or“male nurse” are examples of genderedlanguage that serve to reinforce thoseassumptions. This further illustrates the
position of men or masculinity as a default
placeholder in language, thus reflecting
the unmarked status men hold in Westernculture, a position that serves to erase themas a distinct, marked category and be seen
instead as default or “normal.” “Erasure of
the default as a category is part of whatsustains marking the distinctiveness ofthe marked category: men become just(‘normal’) people, white people don’t havea race (that matters), heterosexuals don’t
have a ‘lifestyle’ or a ‘sexual preference.’”12
These examples illustrate that language isalive in many ways—flexible, evolving, andreflective of social changes. It also points
to the impact that colonization has had on
Indigenous languages and cultures.

Corbett, Greville. Gender. (Cambridge and New York: Cambridge
University Press, 1991).
Picq, Manuela L., and Josi Tikuna, “Indigenous Sexualities: Resisting
Conquest and Translation.” In Sexuality and Translation in World
Politics, edited by Caroline Cottet and Manuela Lavinas, 57–71. –Bristol:
E-International Relations, 2019).
Eckert, Penelope, and Sally McConnell-Ginet, Language and Gender. (2003),
249.

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NATIVE WOMEN’S ASSOCIATION OF CANADANATIVE WOMEN’S ASSOCIATION OF CANADAINTERSECTIONS:INDIGENOUS AND 2SLGBTQQIA+ IDENTITIESThe language of colonizers was another toolof oppression that contributed to the erasureof Indigenous cultural beliefs and ideologies
of gender identity and expression. Before
contact, many Indigenous communities
regarded sexual and gender diversity as
both common and well-respected. This isevident in language: Approximately twothirds of 200 Indigenous languages recorded
in Turtle Island and Inuit Nunangat haveterms for people who are neither men nor
women.13
However, because language is always
evolving, the future is hopeful for bothrecovering and reviving language that is
dormant and for creating new words, which
many Indigenous language revitalization
efforts have already done for technologicalterms. The reclamation of using Indigenous
language surrounding gender identity,
expression, and sexuality is essential for
revitalizing Indigenous cultures and healingfrom the damage of colonization. Creating
and reviving words to refer to Two-Spirit andIndigiqueer People can provide a way forcommunities to reconnect with identities
and participate in the decolonization
movement. Not only is integrating TwoSpirit identities and gender variance an act
of decolonization, but it is also a way tostrengthen Indigenous communities, protect

TWO - SPIRIT TERMS FROM
INDIGENOUS LANGUAGES
qaigajuariit – Inuktitut – “two soft things
rubbing together,” word for lesbian
angutauqatigiik– Inuktitut – “two hardthings rubbing together,” word for gay
mnedokwé (plural: mnedokwék) –Potawatomi – “spirit woman”
aayahkwew – Cree – “neither man nor
woman”
onón:wat – Mohawk – “I have the patternof two spirits inside my body”
nádleehí – Navajo – “one who transforms”

TWO - SPIRIT TERMS FROMOUR KNOWLEDGE KEEPERS
Resbian or rezbian – blending of “lesbian”
and “reserve”
Gaytive – blending of “gay” and “native”
Guncle – blending of “gay” and “uncle”
Gauntie – blending of “gay” and “auntie”

While the term “Two-Spirit” may berecent, the concepts it encompasses haveexisted since time immemorial. Daryle/Giselle explains, “We must teach ourselvesthat Two-Spirit people existed prior tocolonialism and this should be taught toour younger generation so they can beproud of who they are.”Gender fluidity in Indigenous communities
is detailed by multiple accounts taken
by clergy and colonial explorers acrossNorth America. Indigenous cosmologies
dictate that gender and sexual diversity areviewed holistically, where people of various
genders and sexualities hold importantroles in their communities. For instance,
Two-Spirit People have long held specificand important roles in various Indigenous
cultures. In many communities, they wereviewed as sacred, as they were believed tohave the gift of holding the views of both a
man and woman. Before colonial contact,
Two-Spirit was not necessarily related to
an individual’s sexual and/or romantic
relationships or practices but was insteadtied to the role the person had in theircommunity. In the Cherokee Nation of
Oklahoma, Two-Spirit People had specificroles in the community, which included
childcare, care for the dead, and medicine.15

youth, and care for “all my relations.”14

15
13

14

Hunt, Sarah, “An Introduction to the Health of Two-Spirit People:
Historical, Contemporary, and Emergent Issues.” (Prince George, CA:
National Collaborating Centre for Aboriginal Health, 2016).
Davis, Jenny L., “More than Just ‘Gay Indians.’” In Queer Excursions:
Retheorizing Binaries in Language, Gender, and Sexuality (New York:
Oxford University Press, 2014), 62–80.

Nagle, Rebecca. “The Healing History of Two-Spirit, A Term That Gives LGBTQ Natives a Voice.” HuffPost, June 30, 2018. https://www.huffpost.com/entry/
two-spirit-identity_n_5b37cfbce4b007aa2f809af1.

14

15

NATIVE WOMEN’S ASSOCIATION OF CANADANATIVE WOMEN’S ASSOCIATION OF CANADAINTERSECTIONS:INDIGENOUS AND 2SLGBTQQIA+ IDENTITIES

It’s important to note that not all Nations had
Two-Spirit traditions, or that the traditions
are difficult to recover because of the
disruption caused by Christian colonization.
Gender and sexual variance were thenorms for many Indigenous communities
prior to contact, and pre-contact
Indigenous communities did not regulate
sexuality as Christian colonizers did. For
example, some First Nations practised
polygamy.16 Additionally, a shared value inCree and Métis teachings is to not interferewith identity and to allow individuals to
discover and express themselves—including
gender and sexuality—so long as theindividual and community are not harmed.17
Colonization resulted in the oppressionof Two-Spirit People and gender diversity.
This continued with residential schools
and other Christian institutions, which
imposed Western ideals of the genderbinary and the inherent homophobia
and transphobia it contains. The impact
on Indigenous WG2STGD+ People is also
evident in legislation such as the Indian Act.
Indigenous Peoples—WG2STGD+ People
in particular—still face barriers put in placeby the legacy of colonization. Because ofthis, many Two-Spirit individuals feel that
their sense of identity is “pulled between
two worlds”: at one end, the lasting colonial
effects of homophobia and transphobia
cause a lack of safety in their communities
and connection to their culture. At the other

16
17
18
19

end, the Western LGBTQQIA+ community
often erases their Indigeneity and fails toaccount for the distinct traditions of genderand sexuality in their culture.18 As a result,some Two-Spirit People have felt the needto suppress aspects of their identity to feela sense of belonging in a community within
settler culture. As Davika points out, “When
I was young, I did not truly understandmyself. I had a lot of questions that I could
not ask anyone. I truly thought I was cursed.
Why was I attracted to women? Why did
I want to be more masculine? I did notshare my internal thoughts and questions
and went along with the mainstream insociety and dated a man because thatwas what I was supposed to do. I don’tknow how, but I did manage to leave andI started a relationship with a woman,
which began my journey as a lesbian. I
became spiritually awakened. For the firsttime ever, I felt I was being true to myself.”
Colonization is often presented as a thing of
the past. This mindset renders the concerns
and interests of Indigenous Peoples asinvisible or irrelevant, which also serves
to enable colonization. However, settler
colonization is a structure, not an event.19
Like gender identity, cultural identity
is essential for health and well-being.
Unfortunately,
Two-Spirit
Peopleexperience high rates of health-related

Scudeler, June, “Oskisihcikêwak/New Traditions in Cree Two-Spirit, Gay and Queer Narratives.” PhD Diss. University of British Columbia, 2016.
Reder, Deanna, Autobiography as Indigenous Intellectual Tradition: Cree and Métis Âcimisowina. (Waterloo, CA: Wilfrid Laurier University Press, 2022).
Hunt, Sarah, An Introduction to the Health of Two-Spirit People: Historical, Contemporary, and Emergent Issues. (2016).
Wolfe, Patrick, “Settler Colonialism and the Elimination of the Native.” In Journal of Genocide Research 8, no. 4, (2006): 387.

issues including suicidality, depression,
isolation, discrimination, and violence,
and are underserviced in health services.20
These factors are compounded foryouth, who are especially vulnerable.
Many Two-Spirit and Indigiqueer People
face discrimination in their homes andcommunities and are forced to cut ties with
their culture, communities, and relocate.
However, relocating may be necessary
to access culturally safe and genderaffirming services and promote a sense of
belonging, a sentiment that KaKeesheeway
echoes in an experience they had: “It comesfrom what you see as a person. If gender
identity is threatened, that person tends
to hide from the greater community. I had
to hide when I was young and that’s why
I kept leaving. I remember one time I wasat a feast and a drum group. There was aperson judging me and wondering why I
was drumming in a men’s drum group andtold me to go back to my community. Thatis colonization: Those who do not accept
spiritual non-gender-identifying people. I
was angry at this cisgender man. He was in
my community and he was out of order.”Indigenous communities may be missing
spaces and roles once held by Two-Spirit
People, and so the reclamation of TwoSpirit identities and roles can be fulfillingfor individuals and the community.21
Nations that did not have Two-Spirit
traditions or for those traditions that

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were lost in colonization are creating new
traditions to revitalize and maintain culture.
Because gender diversity was the norm in
Indigenous cultures pre-contact, the act ofexpressing Two-Spirit identities is a formof decolonization. Not only does this act
recognize that these roles were forced out ofexistence by colonization, but it also serves
as a way of recovering and reconnectingwith culture.
Many Indigenous communities are creating
new traditions to honour this transition.
Davika explains,v“I have made ribbon skirts and given
them away to important Indigenous
women in my life. I never felt I
could wear a ribbon skirt. Today,
there is a new concept of making
ribbon shorts for 2SLGBTQQIA+
persons. My next goal is to makeribbon shorts for myself to join mygender identity to my culture. It
took me 12 years of my life to finallybe comfortable in all communities
to identify as a lesbian and nothide it anywhere anymore. I wantto tell communities it’s not theend of the world that there are
2SLGBTQQIA+ People and that
personally my life does not affectyours if you are homophobic.”

Ristock, Janice, Art Zoccole, and Lisa Passante, Aboriginal Two-Spirit and LGBTQ
Migration, Mobility and Health Research Project: Winnipeg, Final Report. (Winnipeg:
University of Manitoba, 2010).
Hunt, Sarah, An Introduction to the Health of Two-Spirit People: Historical,
Contemporary, and Emergent Issues. (2016).

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NATIVE WOMEN’S ASSOCIATION OF CANADANATIVE WOMEN’S ASSOCIATION OF CANADAINTERSECTIONS:INDIGENOUS AND 2SLGBTQQIA+ IDENTITIESOUR WORDS TO YOU:MESSAGES FOR YOUTH AND
YOUNGER SELVESv“YOU WERE NEVER CURSED!!!
Always trust your gut. You will bebetter in being who you are as alesbian. You will become unashamed
and express yourself as being a
100% proud Indigenous full-blown
LESBIAN!” – Davika

We asked our Knowledge Keepers if they
had messages they wanted to share withyouth and things they wanted to tell their
younger selves. This is what they shared:v“Be yourself and look inside yourspirit for answers. Don’t listen toothers who try to tell you otherwise
or make you feel less than. Open
your mind, open your spirit, andconnect with your community; talk toa trusted Elder. You will know when
you are facing homophobia; ignore
them if you can and do your best tofind allies.” – KaKeesheewayv“Communication is key and you need
to be open with your family. Your
parents have unconditional lovefor you and they are there to help
you understand that there is morethan one gender. You alone have thefreedom to choose your gender andit’s not just a choice between maleor female.” – Daryle Gardipy/Gisellev“If you are happy with yourself
don’t be shy to share who you are asa 2SLGBTQQIA+ person. Let yourspirit shine! It may be hard at times,
but there are places to support you.”– Davikav“You are more worthy than you
think. You have always been.”– KaKeesheewayv

v“I’m proud of her for being true
to herself. Also proud of her for
not giving up. Things do get betterin life. I never thought I’d make itto this age (28). I had such a hard
early life experience that I had nohope for the future and didn’t evenplan for it, but I kept on keeping
on and things in life have improved
significantly. I would also tell herthat she is strong. It takes strength
to be yourself. I’m proud of myyounger self for staying true to who
she is and persevering through life
up until this point.” – Martini Monkman“Be strong and confident. There
are people in this world that will not
be as open-minded. There is nothing
wrong with you. The Creator has
put you on this earth for a purposeand only with time and experience
will you learn who you are and to be
proud of yourself.”– Daryle Gardipy/Giselle

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NATIVE WOMEN’S ASSOCIATION OF CANADANATIVE WOMEN’S ASSOCIATION OF CANADAINTERSECTIONS:INDIGENOUS AND 2SLGBTQQIA+ IDENTITIESTERMS FROM ENGLISH“transvestite” are widely considered
derogatory and are not used unless this is
how the individual self-identifies.

2SLGBTQQIA+—Stands for: Two-Spirit,
lesbian, gay, bisexual, trans(gender), queer,questioning, intersex, asexual. The +acknowledges all other gender identities
and sexualities not captured by theacronym.

Cisgender—Used for an individual whose
sex assigned at birth aligns with theirgender identity. A person who is assigned
female at birth and identifies as a woman
is referred to as a ciswoman, short for“cisgender woman” (cisman is used forcisgender man).

WG2STGD+—Stands for: women, girls,
Two-Spirit, transgender, gender-diverse.
The + acknowledges all other gender
identities not captured by the acronym.

Transitioning—The process of changing
gender expression to align with one’s
gender identity. These may include socialtransitions (e.g., presentation, relationships,
employment, names, pronouns); medicaltransitions (e.g., hormones, surgery, mental
health); and/or legal transitions (e.g.,changing gender marker and name on
legal documents and identification). Each
person’s transition path is unique.

Heterosexism—A type of homophobiathat discriminates towards people whoare lesbian, gay, bisexual, queer, and/or
asexual. It dictates that everyone is, orshould be, heterosexual and is based onsocietal values and “norms” that privilege
heterosexuality over all other sexual and/or romantic relationships and practices.

Gender Affirming or Trans Affirming—
Any service, activity, or space done in a
way that acknowledges transgender andgender-diverse people and prioritizes theirsafety and comfort.

Heteronormativity—The belief thatheterosexuality is the “normal” or only
acceptable sexual orientation. It assumes
that heterosexuality is ideal and superior
to other sexual orientations and gives
heterosexual relationships and practices
privilege and naturalness.
Trans or Transgender—Used for anindividual whose sex assigned at birth
does not align with their gender identity. A
person who is assigned female at birth andidentifies as a man may refer to themselves
as a trans woman, short for “transgenderwoman” (trans man is used for transgenderman). The terms “transsexual” andGender Dysphoria—Distress or discomfort
a person might experience because of amismatch between their sex assigned atbirth and their gender identity.
Intersex—An umbrella term that refers
to any combination of anatomical,
endocrinal, or chromosomal features that
do not fit the binary biological criterion formale or female sex. Some intersex traits

are present at birth while others don’t
appear until puberty or later in life. The
term “hermaphrodite” has been used todescribe intersex individuals, and whilesome intersex people have reclaimed
this word for themselves, it is widely
considered a slur.

Gender-diverse—An umbrella term used
to describe gender identities that are notwithin the gender binary.
Queer—An umbrella term used for people
who are not heterosexual or cisgender. It
originally meant “odd” or “unusual” andcame into use as a slur for 2SLGBTQQIA+
individuals but has since been reclaimed
by some in the community.
Questioning—Someone’s sexual
orientation, sexual identity, and/or gender
being in a process of exploration anddiscovery.
Bisexual—A romantic or sexual attraction
or behaviour toward multiple genders,commonly used to refer to someone who
is attracted to both men and women.
Asexual or “Ace”—Someone who isasexual doesn’t experience sexual
attraction and/or doesn’t desire sexual
contact. Someone who is asexual may use
hetero-, homo-, bi-, and pan- in front of
the word romantic to describe to whomthey experience romantic attraction. For
example, a person who is hetero-romantic
might be attracted to people of a different
sex or gender, but not in a sexual way.

Unlike celibacy or sexual dysfunctions,asexuality is an intrinsic part of identity,
just like other sexual orientations.

Pansexual—Sexual, romantic, or emotional
attraction towards people regardless of
their sex, sexual orientation, or gender
identity.
Ethical Non-Monogamy (ENM) or
Consensual Non-Monogamy (CNM)—An
umbrella term for relationship approaches
where people may have more than one
romantic or sexual partner at the sametime and all partners consent. Polyamory,
open relationships, and swinging are allforms of ENM or CNM.
Gender-fluid—Someone whose gender
identity and/or gender expression is notstatic.
Non-binary/NB or “Enby”—Used todescribe individuals who do not identify
as a man or woman. It can also be used
as an umbrella term to refer to otheridentities such as genderqueer, agender, or
genderfluid.
Non-gendered, Agender, or Genderless—Someone who does not identify as having
a gender. Some folks who self-identify
using these terms do so to critiqueheteronormativity and the gender binary.

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NATIVE WOMEN’S ASSOCIATION OF CANADANATIVE WOMEN’S ASSOCIATION OF CANADAINTERSECTIONS:INDIGENOUS AND 2SLGBTQQIA+ IDENTITIESFREFLECTION ACTIVITIESFIn 2016, Daryle/Giselle’s Beardy’s andOkemasis’ Cree Nation made the decision
to have a Pride parade, which theysaid “inspired many of the Queer band
members from the Nation to come out andidentify as trans or Two-Spirit.” The Nation
made headlines again in 2019 by being
the first community to hold a Two-Spirit
powwow on a First Nation.

2S Powwow Activity:
Imagine you have been assigned toorganize the first Two-Spirit powwow inyour community. How would you go about
this? What would you need to prepare?
Who would you involve? Where and whenwould it take place?
Reflection questions:1.

How would you describe your gender
without using words like “girl,” “boy,”“woman,” “man,” “feminine,” or“masculine”? (Consider using colours,
weather, places, things, sensations, etc.)2.

What do you think a world without
gender would be like?

3.

What ways do you see gender
performed on a daily basis?

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NATIVE WOMEN’S ASSOCIATION OF CANADANATIVE WOMEN’S ASSOCIATION OF CANADAINTERSECTIONS:INDIGENOUS AND 2SLGBTQQIA+ IDENTITIES

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NATIVE WOMEN’S ASSOCIATION OF CANADANATIVE WOMEN’S ASSOCIATION OF CANADAINTERSECTIONS:INDIGENOUS AND 2SLGBTQQIA+ IDENTITIESWELLNESS RESOURCES
Indian Residential School Survivors
Society (IRSSS)This 24-Hour crisis line is for anyone
experiencing pain or distress related to theirresidential school experience.

b Phone: 1-800-721-0066
Indian Residential Schools Resolution
Health Support ProgramThis program provides residential school
survivors and their families with accessto support services and assistance fortransportation when services are not locallyavailable.

b Phone: 1-877-477-0775
Hope for Wellness
Hope for Wellness provides culturally
grounded assessment, referrals, crisis
support, and suicide intervention. Services
available in Ojibwe, Cree, and Inuktitut.
Counsellors may be reached by telephone
and online chat 24/7.

Talk4Healing
Talk 4 Healing is a 24/7 helpline by
Indigenous women for Indigenous women.
It provides counselling and support services
grounded in cultural knowledge and isavailable in several Indigenous languages.

b Phone or text: 1-855-554-4325

d Online chat: www.talk4healing.com
Kid’s Help Phone
Kid’s Help Phone provides 24/7 counselling
support to youth and teens and is available
in several languages.

b Phone: 1-800-668-6868

dor text CONNECT to 686868

Youth Services Bureau
YSB provides 24/7 counselling and crisis
intervention for LGBTQ youth ages 12 to 18
in Ottawa and Eastern Ontario; will makereferrals in other cities.

b Phone: 1-877-377-7775

d Online chat:https://www.ysb.ca/services/ysb-mentalhealth/24-7-crisis-line/b Phone: 1-855-242-3310

d Online chat:https://www.hopeforwellness.ca/

Canadian Human Trafficking Helpline
This hotline is a confidential, multilingual
service, operating 24/7 to connect survivors
with services and to receive tips from thepublic.

Trans-Lifeline
Provided by trans and non-binary operators,
features 24/7 support and resources totransgender or questioning people, as wellas to their families and friends. NO nonconsensual active rescue (calling emergency
services without permission).

b Phone: 1-877-330-6366

b Phone: 1-833-900-1010

Talk Suicide
Talk Suicide Canada provides nationwide,
24/7, bilingual support to anyone who isfacing suicide. Texting is also available 4
p.m. to 12 a.m. EST.

b Phone: 1-833-456-4566
b (Quebec 1-866-277-3553),

d text 45645

MMIWG Crisis Line
MMIWG Crisis Line provides 24/7 support
to individuals impacted by a missing or
murdered Indigenous WG2STGD+ person.

b Phone: 1-844-413-6649
Youthline
Youthline’s peer support volunteers
are aged 16–29 and come from a rangeof 2SLGBTQQIA+ identities and lived
experiences. Chat and text services areavailable 4 p.m. to 9:30 p.m. EST.

b Text: 1-647-694-4275

d Online chat:https://www.youthline.ca/

Assaulted Women’s Helpline
This helpline provides 24/7 support andreferrals for women who have experienced
any form of abuse. Online chat counselling
service is available Monday to Friday 11 a.m.
to 8 p.m. EST for people in Ontario.

b Phone: 1-866-863-0511
b or TTY 1-866-863-7868

d Online chat:https://www.awhl.org/online-chatd Online chat:www.canadianhumantraffickinghotline.
ca/chat/26

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