We'Wha

Born into the Zuni Tribe around 1849 in what is now New Mexico, We'wha was a crafter, cultural ambassador, and spiritual leader. Though assigned male at birth, We'wha’s community members recognized that they showed traits associated with the lhamana in early childhood. We'wha participated in kachinas, sacred masked dances performed by men, and was taught domestic tasks usually assigned to women, such as preparing corn. They also trained for many years under a kinswoman who was a ceramics expert to master the art of ceramics, and created many pieces that held ceremonial importance. They also became a skilled weaver, which was usually done by the men of their tribe. In the 1881 census of their tribe, We'wha was described as a “farmer, weaver, potter, housekeeper” - the first two of these being traditional male activities and the last two being traditionally performed by women. Because of their expertise in a wide variety of skills, We'wha became widely known and was among the first Zuni to sell their pottery and textiles, helping spread awareness of Native artists.
In 1879, the brand new U.S. Bureau of Ethnology sent a group of people to learn more about the Zuni people. We'wha met anthropologist Matilda Coxe Stevenson, who was incredibly impressed with their knowledge of Zuni history and culture, and described We'wha as “the strongest character and the most intelligent of the Zuni tribe.” Stevenson also said that We'wha had “an insatiable thirst for knowledge” and the two became good friends over the many visits Stevenson and her husband made to the Zuni between 1879 and 1897. In late 1885, the Stevensons brought We'wha with them for a six-month stay in Washington, D.C. Similar to other Native American delegations to the capital, the aim of this visit was to promote cultural exchange and spark interest in further anthropological research. The general public believed that We'wha was a cisgender woman, which attracted significant attention since women rarely participated in such delegations. While in the city, We'wha mingled with high society, even meeting President Grover Cleveland at the White House, where they presented him and his new wife, Frances, with a handcrafted wedding gift. We'wha also assisted Stevenson with ethnographic research for the Smithsonian National Museum, explaining the significance of Zuni artifacts, posing for photographs to document Zuni weaving, and donating crafts to the museum’s collections.
Six years after returning from Washington D.C., We'wha served a month in prison. While the reason for this prison sentence can not be confirmed, many have attributed it to witchcraft. Will Roscoe wrote that "he spent a month in jail for resisting soldiers sent by that same government to interfere in his community affairs." Government meaning the U.S. government. Roscoe wrote on another occasion, wanting to clarify the witchcraft allegation by stating:
We'wha and other Zuni leaders were never accused of witchcraft--rather a young man was so accused and tried by Zuni leaders, and We'wha, who resisted the soldiers sent to arrest those leaders, was themself arrested.
We'wha's family was selected to host the annual Sha'lako (winter solstice) festival in 1896 and We'wha worked hard to ensure everything was prepared, including laying the stone floor where the bird-god would dance. Unfortunately, We'wha suffered from heart disease and they were not able to attend the festival. They died in 1896 at age 49, leaving a legacy that continues today. They are remembered for their embodiment of two-spirit identities, highlighting the cultural significance of non-binary and gender-fluid individuals within Indigenous communities and challenging Western binary notions of gender. As a cultural ambassador, We'wha advocated for Indigenous rights and showcased the richness of Zuni traditions through their artistry, helping to preserve and promote these practices. Their interactions with prominent figures in Washington fostered understanding between Zuni culture and Western society, paving the way for dialogue and cultural exchange. We'wha continues to inspire LGBTQ+ individuals and two-spirit people, affirming the importance of their identities and histories, and reinforcing the ongoing fight for recognition and respect in both Indigenous and broader contexts.
In 1879, the brand new U.S. Bureau of Ethnology sent a group of people to learn more about the Zuni people. We'wha met anthropologist Matilda Coxe Stevenson, who was incredibly impressed with their knowledge of Zuni history and culture, and described We'wha as “the strongest character and the most intelligent of the Zuni tribe.” Stevenson also said that We'wha had “an insatiable thirst for knowledge” and the two became good friends over the many visits Stevenson and her husband made to the Zuni between 1879 and 1897. In late 1885, the Stevensons brought We'wha with them for a six-month stay in Washington, D.C. Similar to other Native American delegations to the capital, the aim of this visit was to promote cultural exchange and spark interest in further anthropological research. The general public believed that We'wha was a cisgender woman, which attracted significant attention since women rarely participated in such delegations. While in the city, We'wha mingled with high society, even meeting President Grover Cleveland at the White House, where they presented him and his new wife, Frances, with a handcrafted wedding gift. We'wha also assisted Stevenson with ethnographic research for the Smithsonian National Museum, explaining the significance of Zuni artifacts, posing for photographs to document Zuni weaving, and donating crafts to the museum’s collections.
Six years after returning from Washington D.C., We'wha served a month in prison. While the reason for this prison sentence can not be confirmed, many have attributed it to witchcraft. Will Roscoe wrote that "he spent a month in jail for resisting soldiers sent by that same government to interfere in his community affairs." Government meaning the U.S. government. Roscoe wrote on another occasion, wanting to clarify the witchcraft allegation by stating:
We'wha and other Zuni leaders were never accused of witchcraft--rather a young man was so accused and tried by Zuni leaders, and We'wha, who resisted the soldiers sent to arrest those leaders, was themself arrested.
We'wha's family was selected to host the annual Sha'lako (winter solstice) festival in 1896 and We'wha worked hard to ensure everything was prepared, including laying the stone floor where the bird-god would dance. Unfortunately, We'wha suffered from heart disease and they were not able to attend the festival. They died in 1896 at age 49, leaving a legacy that continues today. They are remembered for their embodiment of two-spirit identities, highlighting the cultural significance of non-binary and gender-fluid individuals within Indigenous communities and challenging Western binary notions of gender. As a cultural ambassador, We'wha advocated for Indigenous rights and showcased the richness of Zuni traditions through their artistry, helping to preserve and promote these practices. Their interactions with prominent figures in Washington fostered understanding between Zuni culture and Western society, paving the way for dialogue and cultural exchange. We'wha continues to inspire LGBTQ+ individuals and two-spirit people, affirming the importance of their identities and histories, and reinforcing the ongoing fight for recognition and respect in both Indigenous and broader contexts.
Additional Reading:
- “Biography of We'wha.” Infinate Women, www.infinite-women.com/women/wewha
- Pullin, Zachary. "Two spirit - the movement, the societies and the term itself - marks a return to Native American traditions that historically recognized more than two genders." Diverse Elders Coalition, March 4, 2016, https://diverseelders.org/2016/03/04/two-spirit-the-story-of-a-movement-unfolds
- Roscoe, Will. “The Zuni Man-Woman.” Out/Look, Summer 1988, pp 58-69. www.jstor.org/stable/community.28042317
- Wikipedia: We'wha
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