The Way of the Heartbeat, part 20: Two Spirits, Sacred Beings
- zhaawano
- Sep 17
- 7 min read
Updated: Sep 18
Waagaabagaa-giizis/Waatebagaa-giizis (Leaves Turning Moon)/Mandaamin-giizis (Corn Moon)/Manoominike-giizis (Ricing Moon); September 17, 2025
Boozhoo, aaniin! Today, our hearts beat for those of us who walk in two worlds. I refer to the numerous women and men from our Turtle Island Nations who are recognized in today's mainstream society as LGBTQ, or gender-variant.
LGBTQ is an umbrella term that does not sit well with most Native Americans, and fails to adequately represent our cultural understanding of "Two-spiritedness."
As a result, our ᓃzᐦ ᐅᒋᒑgᐗg (two-spirited people), particularly during the Trump era, continue to face persistent and widespread homophobic prejudices in today's world -- haw sa, occasionally even from individuals within their own (Indigenous) communities. Thus, "Two-Spirits" merit our support and respect.
Especially in the Trump era, as LGBTQ+ rights face considerable setbacks, the two-spirit community endures some of the most severe discrimination, violence, and harassment within the LGBTQ+ community.
The extent to which Two-spiritedness challenges the conventional binary Western view of gender roles is perhaps most clearly illustrated in our language.
"Historically, two-spirited individuals have held a sacred third-gender role in ceremonial and social contexts within Turtle Island (Native American) communities and Lodges. This ancient phenomenon has been an integral part of certain (though not all) Native cultures and traditions since time immemorial. In these traditions, "androgynous" or "transgender" individuals are viewed as doubly blessed, possessing both the spirit of a man and a woman. As a result, they are often considered more spiritually—and often artistically—gifted than the typical masculine male or feminine female."
In Anishinaabemowin, the Ojibwe language, we have numerous terms to describe Two-Spiritedness. These include: Ogichidaakwe, with the plural form ogichidaakweg, meaning warrior women or literally “her brave heart.” Another term is ininiikaazo/ikwekaazo, with the plural forms ininiikaazowag/ikwekaazowag, which are traditional Ojibwe words meaning “One who endeavors to be like a man/woman.”
Ayaakwe and Ayaanini, meaning "Exists-Woman" and "Exists-Man" respectively, are occasionally used to refer to transgender individuals. The plural forms are Ayaakwewag and Ayaaniniwag.
A term for transgender individuals used until the 19th century is eyekwe, with the plural being eyekweg, which means "man who wears women's clothing." The word aayaakwe/aayekwe/eyekwe/eyaakwe translates literally to "Exists-Woman" or "Experience as a woman."
Agokwe is a term used to describe someone who was assigned male at birth but lived as a woman in Ojibwe society. The plural of this term is Agokwewag.
Then there are niizhin ojijaag gaa-ayaawaad, which translates to "someone who has two spirits/souls," and ᓃzᐦ ᐅᒋᒑg (niizh ojichaag), with the plural form ᓃzᐦ ᐅᒋᒑgᐗg (niizh ojichaagwag), which literally means “two spirits/souls,” describing a gender-variant person.
In some instances, the term naawe-nangweyaabeg is used: "Those Who Are in the Middle" – referring to individuals who are neither exclusively woman nor man, or who embody both at the same time.
Next, we have the contemporary Ojibwe term: ᓃzᐦ ᒪᓂᑑ (niizh manidoo), with the plural forms ᓃzᐦ ᒪᓂᑑg (niizh manidoog) or ᓃzᐦ ᒪᓂᑑᐗg (niizh manidoowag), which translates literally to Two Spirit Beings or Two Mysteries.
There are known cases of Ojibwe Two-Spirit women who assumed men's roles, identified as either gaa-biiwaabikokwe or aabita-aanakwad. Typically, it was the domain of a medicine man to directly communicate with the spirits, and it was less usual for women to fulfill this role; a Two-Spirit following this path was referred to as a Gaa-biiwaabikokwe ("Iron Woman"). Women who excelled in traditionally male activities like hunting or warfare were sometimes called Aabita-aanakwad ("Half Sky").
Here are some t𝐫𝐚𝐝𝐢𝐭𝐢𝐨𝐧𝐚𝐥 Ojibwe Anishinaabe 𝐆𝐞𝐧𝐝𝐞𝐫 𝐓𝐞𝐫𝐦𝐬:
𝑰𝒏𝒊𝒏𝒊(𝒘𝒂𝒈) = /𝘯𝘰𝘶𝘯/ male(s)
𝑰𝒌𝒘𝒆(𝒘𝒂𝒈) = /𝘯𝘰𝘶𝘯/ female(s)
𝑰𝒏𝒅𝒊𝒈𝒐𝒌𝒘𝒆(𝒘𝒂𝒈) = /𝘯𝘰𝘶𝘯/ like a woman
𝑰𝒏𝒅𝒊𝒈𝒐𝒏𝒊𝒏𝒊(𝒘𝒂𝒈) = /𝘯𝘰𝘶𝘯/ like a man
𝑰𝒌𝒘𝒆𝒘𝒂𝒂𝒅𝒊𝒛𝒊 = /𝘷𝘦𝘳𝘣/ has the nature of a woman
𝑰𝒏𝒊𝒏𝒊𝒊𝒘𝒂𝒂𝒅𝒊𝒛𝒊 = /𝘷𝘦𝘳𝘣/ has the nature of a man
𝑩𝒂𝒂𝒌𝒂𝒂𝒏𝒊-𝒊𝒏𝒂𝒂𝒅𝒊𝒛𝒊 / 𝒃𝒂𝒂𝒌𝒂𝒂𝒏𝒊𝒛𝒊 = /𝘷𝘦𝘳𝘣/ Their actions differ (positive, respectful connotations)
𝑫𝒂𝒈𝒐𝒌𝒘𝒆𝒘𝒊 = /𝘯𝘰𝘶𝘯/ woman spirit within a man
𝑫𝒂𝒈𝒐-𝒊𝒏𝒊𝒏𝒊𝒘𝒊 = /𝘷𝘦𝘳𝘣/ man spirit within a woman
𝑬-𝒊𝒌𝒘𝒆𝒘𝒊 = /𝘷𝘦𝘳𝘣/ both spirits are female (sapphic femme lesbian)*
𝑬-𝒊𝒏𝒊𝒏𝒊𝒘𝒊 = /𝘷𝘦𝘳𝘣/ both spirits are male (gay masculine male)
𝑬𝒚𝒆𝒌𝒘𝒆 / 𝒂𝒂𝒚𝒆𝒌𝒘𝒆 / 𝒂𝒂𝒚𝒂𝒂𝒌𝒘𝒆 / 𝒆𝒚𝒂𝒂𝒌𝒘𝒆(𝒘𝒂𝒈) = /𝘯𝘰𝘶𝘯/ experience as a woman
𝑰𝒌𝒘𝒆𝒌𝒐𝒏𝒚𝒆 = /𝘷𝘦𝘳𝘣/ dress like a woman (masculine cross-dress)
𝑰𝒏𝒊𝒏𝒊𝒌𝒐𝒏𝒚𝒆 = /𝘷𝘦𝘳𝘣/ dress like a man (feminine cross-dress)
Historically, two-spirited individuals have held a sacred third-gender role in ceremonial and social contexts within Turtle Island (Native American) communities and Lodges. This ancient phenomenon has been an integral part of certain (though not all) Native cultures and traditions since time immemorial. In these traditions, "androgynous" or "transgender" individuals are viewed as doubly blessed, possessing both the spirit of a man and a woman. As a result, they are often considered more spiritually—and often artistically—gifted than the typical masculine male or feminine female. Some Two Spirit people choose to marry someone of the same sex, while others choose to marry someone of the opposite sex.
"The Anishinaabeg Peoples have historically assigned significant ceremonial roles to Two-Spirits; one of the most sacred is tending the sacred fire, with a readiness to undertake extended vigils of prayer and fasting—and, in certain cases, even sacrifice their lives for their community."
Two-Spirit is a relatively recent term that challenges Western gender norms. It originates from the recognition that traditionally, the focus is on the spiritual gifts and gender roles of a two-spirited individual (or anyone, for that matter), rather than on their sexuality. In essence, the Two-Spirit identity emphasizes a person's self-identified gender and the roles they choose to undertake in their community, with less focus on their sexual or romantic orientation.
Not everyone agrees with the aforementioned statement. Professor of Sociology Kylan Mattias de Vries notes** that the term "Two-Spirit" does not represent a traditional Ojibwe concept or cultural practice, and that the concept and word two-spirit has no traditional cultural significance; because this term was recently created, he argues, it has no linguistic equivalent or meaning in other nations and tribes.
Additionally, other critics argue that Ojibwe society did not recognize a "third gender" group, and, they too, note that the concept and term "two-spirit" lack any traditional cultural relevance in Ojibwe society. From their perspective, traditional Ojibwe culture viewed gender in strictly binary terms. In other words, an inini who wished to function as an ikwe was still considered an inini and was described as an ikwekaazo (man who performs as a woman). Similarly, an ikwe who wished to function as an inini was still considered an ikwe and was described as an ininikaazo: a woman who performs as a man. Furthermore, some critics caution that placing too much emphasis in the literature on the historical acceptance of transgender individuals in Indigenous communities distracts from the homophobia they experience within their own communities.
The term ᓃzᐦ ᒪᓂᑑ niizh manidoo (Two-Spirit) was adopted into English and coined in the Ojibwe language in 1990 during the third annual Native American/First Nations gay and lesbian conference in Winnipeg, Manitoba. It served as a replacement for the homophobic European term berdache (derived from the French word bardache, meaning “slave”). This identity was introduced by Anishinaabekwe-Métis-Nehiyaw Elder Myra Laramee (Ochekwi-Sipi/Fisher River Cree Nation, Manitoba) through a vision she experienced before the gathering in Winnipeg, where she shared her Anishinaabemowin name of niizh manidoowag. The choice to adopt this new, pan-Indian term was intentional, aimed at distancing from non-Native gays and lesbians, as well as from non-Native terminology such as berdache, gay, lesbian, and trans.
Before colonial contact, Two Spirit identity in many Turtle Island communities traditionally included specific societal roles, such as pipe bearers, fire keepers, spokespersons/leaders, warriors/defenders, healers, visionaries, craftspersons/artists, knowledge keepers, caretakers/foster parents, and marriage counselors. The Anishinaabeg Peoples have historically assigned significant ceremonial roles to Two-Spirits; one of the most sacred is tending the sacred fire, with a readiness to undertake extended vigils of prayer and fasting—and, in certain cases, even sacrifice their lives for their community.
Reflecting our cherished values, traditions, and teachings—which proclaim that ALL LIFE IS SACRED—while also embodying our contemporary RESISTANCE against Western/colonial ideologies and the colonial mindset prevalent in mainstream society, TWO-SPIRITS, those who navigate two worlds, are the true warriors of our era.
Miigwech gii bizindawiyeg. Thank you for listening.
*The term "sapphic" is derived from Sappho, a Greek poet from the Island of Lesbos, who is renowned in queer history for her poetry about love and desire between women. Both "sapphic" and "lesbian" have their origins in this context.
**Source: Kylan Mattias de Vries, “Berdache (Two-Spirit),” in Encyclopedia of Gender and Society. Vol. 1&2, ed. Jodi A O’Brien (Los Angeles [etc.: Sage, 2009), 64.
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