Queer Indigenous Studies

Queer Indigenous Critiques of Heteropatriachy

     Queer Indigenous Studies is a compilation text by contributors discussing experiences of queer indigenous peoples, and critiquing heteronormative and colonialist discourses. Clive Aspin one of the contributors states the complexities of queer indigenous peoples are due to the challenges resisting social efforts to restrict sexuality and sexual expression as well as efforts to delegitimize and disrupt through colonial discourses. Aspin’s critique focuses on Maori experiences of colonialism and conceptions of sexuality. As stated “Historically, Maori society, as with other Indigenous populations, was characterized by its acceptance and celebration of sexual diversity” (113). The text describes how colonial discourses used heteronormative conceptions to “narrow interpretations of human sexuality” and label Maori traditional conceptions of sexuality as “perverse.” The depth of the integration of colonial heteronormative conceptions surrounding sexuality is so complete that Aspin cites an example of the Maori head of the Anglican church who “stated that he looked forward to the day when there would be a ‘world without gays’” (114) to illustrate the depth of norm integration. Aspin also cites a historical example of an ordained minister who was sent by the Church Missionary Society in England who was tried for homosexual behavior with Maori men (114-115). In this instance the minister was believed to have been corrupted by Maori men.

    Colonialist heteronormative conceptions have not only been well integrated into Maori norms but also colonial disruptions of indigenous oral traditions have made rediscovery of traditional methods difficult. Using data from interviews and surveys conducted by the Maori Sexuality Project, Aspin attempts to unearth traditional Maori conceptions of sexuality. As part of this re-discovery, Aspin references the takatapui identity, a Maori conception of sexuality that “is used to describe people who might otherwise describe themselves as gay, lesbian, transgender, bisexual, and intersexual” (118). Aspin concludes with an discussion of the costs of the stigma and marginalization experienced by queer indigenous peoples. These costs include increased rates of mental health issues and suicides.

       By reclaiming indigenous conceptions of sexuality, Aspin asserts that indigenous peoples ultimately disrupt colonially imposed norms. However as Driskill et al describe in their conclusion chapter of the text, queer indigenous peoples not only have to resist the social norms imposed by society but also the colonial usurpation as indigenous peoples. Even among the queer community, there are elements of colonial views of indigenous peoples as exotics, and delegitimizing forces that fail to account for indigenous views of land, their rights and their experiences under colonialism. Indeed, Driskill et al claim that queer indigenous activists may be best positioned to resist colonialism because they have to confront it on multiple fronts: colonial as well as heteronormative.

      Many of the writers this week describe the integration of colonial heteronormative conceptions of sexuality by indigenous communities. The example cited above of the Maori head of the Anglican Church is a excellent example of this integration. Religion is a significant role player in developing and solidifying norms. In my experience religion is an important part of Pacific island communities today. Unfortunately it becomes challenging to confront sexual norms without also confronting religion. From the chapters I read why is it that there was little discussion of this issue?