Upholding Pre-Colonial Culture: The Muxe of the Zapotecs

Figure 1: Muxe posing for a piece in Vogue Mexico in 2019 (Source: Vogue Mexico)

 

It is promoted by various scholars that many Indigenous groups, both in the past and present day, do not abhor, hide, or shame third gendered individuals.  They are accepted as part of the social fabric of the cultural group, and in some cases they are celebrated for their third gender identity (e.g., Hijra). European colonization changed those views among various indigenous groups, making it taboo to be anything but a man or a woman as defined by European (and modern day Western) perspectives.  It is important to know, recognize, and understand that individuals who are third gender are living within the frameworks and expectations of their society and culture.  It is not abnormal to be third gender because the concept and identity is normalized and accepted, which leads to the discussion of the Muxe (pronounced moo-shay) of the Zapotecs.

 

The Muxe are the third gender category of the Zapotec, an Indigenous group of Oaxaca, Mexico.  The Muxe are found in abundance in the Isthmus of Tehuantepec of the Oaxaca state, where they live relatively safe and accepted lives.  While the Muxe are recognized as a third gender they also represent the preservation of traditional culture that survived and continues to thrive despite intentional suppression.  It is well documented that Pre-Columbian Central American populations acknowledged and accepted third gendered individuals.  This is demonstrated among priests who wore men’s and women’s clothing and depictions of gods who had no specific sex assigned them or who had both sexes assigned to them, thereby occupying a space where they were neither male nor female.  The Muxe existed prior to Spanish domination and colonization of the Zapotecs, and despite violent suppression by the Spanish the Zapotecs managed to maintain the Muxe and various other aspects of their pre-colonial lives and traditions.  The existence and acceptance of the Muxe is a testament to the preservation of Zapotec culture.

 

The Zapotecs do not consider the Muxe to be either male or female; they are their own separate gender.  This is very much like the conceptions of the gods who were neither male nor female.  From a Western perspective the Muxe would be considered transgender women.  They are men who adopt women’s mannerisms and dress, occupying specific roles that are considered feminine but simultaneously distinctly Muxe.  Muxe are very proud of their identities, but it not an identity that one can become easily or lightly.  Becoming Muxe is a lifelong process.  It starts with recognition, often at a young age by a parent who sees their male child acting more feminine or having an affinity toward feminine behaviors, roles, and values.  Upon identification the candidate must then acceptance by the Muxe and non-Muxe communities, followed by the learning and reinforcement of the Muxe identity throughout their lifetime.

 

The Muxe occupy specific social and economic roles within the society.  They embody the ideals of femininity within Zapotec society, which is displayed through the attire they wear and occupations they have.  They are largely responsible for creating and wearing the traditional floral embroidered clothing known as the Tehuana traje.  This style of dress was popularized by Frida Kahlo, who depicted it in her paintings and adopted it as her preferred attire.  The Muxe create their own Tehuana traje clothing that they wear, as well as that which is sold in the marketplace, be it for locals who want to celebrate important events (e.g., baptisms or quinceañeras) or as exports.  Muxe also work as nurses, educator, and event planners.  Because the Muxe are viewed as hardworking their labor is very much appreciated by the local community.  Additionally, because the Muxe are culturally discouraged from entering relationships they do not marry and live with their parents throughout their lives.  This means they are responsible for the care of their aging parents, which earns them greater respect.

 

In Isthmus of Tehuantepec the Muxe are honored with an annual festival called Las Auténticas e Intrepidas Buscadoras del Peligro (in English this translates to the Vigil (vela) of the Authentic Intrepid Searchers of Danger.  This is a three-day festival is held every November in the city of Juchitán, Oaxaca.  There are parades, street dancing and performances, as well as a pageant wherein the Muxe display gowns they made for themselves as part of the festivities.

 

While the Muxe are valued they are not safe from discrimination or violence.  Because their existence is in direct opposition to dominate gender norms within the rest of Mexican society there are those who discriminate against them or commit various types of crimes against them, from assaults to murders.  Allies of the Muxe are also victimized, most often being murdered for their acceptance and support of the Muxe (be it individual Muxe or the Muxe community generally).

 

Many Muxe are fighting for greater visibility and acceptance outside of their small region in Oaxaca, as well as for greater freedoms and privileges (e.g., the right to be in relationships).  Their fight is also indirectly helping the cause of LGBTQ+ populations outside of their area, too.  Thus far they are at least receiving wider recognition as several Muxe were featured in Mexican Vogue in 2019 (Figure 1), but their fight is far from over.  Hopefully soon they will achieve their goals and be able to live freely and safely throughout Mexico.

 

Works Cited

Chisholm, Jennifer. "Muxe, Two-Spirits, and the myth of Indigenous transgender acceptance." International Journal of Critical Indigenous Studies (2018): 22-35. Print.

Natural History Museum Los Angeles County. "Beyond Gender: Indigenous Perspectives, Muxe." 15 September 2020. Natural History Museum Los Angeles County. Electronic. 10 May 2024.

Ramirez, Jacob and Ana María Munar. "Hybrid gender colonization: The case of muxes." Gender, Work, & Organization (2022): 1868-1889. Print.