Abstract
In this paper, I will recover the issue of the “third gender” in archaeological analysis in order to argue that the use of a “third,” despite what it may appear at first sight, does not challenge the logic inherent in gender and sexual binaries, that is, the use of universal, ahistorical, and stagnated categories. As an alternative, I will rely on Almudena Hernando’s genealogical work on gender and identity, as well as on Lucía Moragón-Martínez’s arguments regarding corporeality, to state that in “oral societies” (like prehistoric ones), body and person cannot be ontologically distinguished and, as a consequence, the anatomical features that we categorize as “sex” can neither be thought nor defined abstractly. I will further examine the implications of this claim in relation to the sex–gender fluidity that can be seen in those oral societies, formerly pigeonholed into the third gender category. In addition, I will analyze current literature developed by gender archaeologists in order to show the strengths and limitations of my proposal in relation to recent works on the topic.
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Notes
The notion of “somatheque” derives from Spanish biblioteca (from Greek biblíon, book, and théke, box), which means library.
Original, in French: “L’esprit? Bah! Vous ne nous avez pas apporté l’esprit. Nous savions déjà l’existence de l’esprit. Nous procédions selon l’esprit. Mais ce que vous nous avez apporté, c’est le corps.” (Leenhardt 1947: 212).
As I will further analyze bellow, in oral societies, the body cannot be “objectified,” that is, it cannot be thought as a property which belongs to an owner. Nevertheless, I will use some terms taken from this “language of property” (cf. Phillips 2013: 135) in order to make myself understood throughout the article.
Original, in Spanish: “el único vector existencial de la persona o del sujeto en sociedades orales.”
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Acknowledgments
I would like to thank Lara A. Ghisleni, Alexis M. Jordan, and Emily Fioccoprile, editors of this volume, for accepting my contribution to the session “Binary Bind: Deconstructing Sex and Gender Dichotomies in Archaeological Practice” at the 20th Annual Meeting of the European Association of Archaeologists, held in Istanbul, 2014, as well as for the comments they did on the first draft of this paper. I am also very thankful to professors Almudena Hernando and Sandra Montón-Subías for the encouragement and support they have given to me in relation to the archaeological study of sex, gender, and sexuality.
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Moral, E. Qu(e)erying Sex and Gender in Archaeology: a Critique of the “Third” and Other Sexual Categories. J Archaeol Method Theory 23, 788–809 (2016). https://doi.org/10.1007/s10816-016-9294-y
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DOI: https://doi.org/10.1007/s10816-016-9294-y