| Classification | Gender identity | ||||
|---|---|---|---|---|---|
| Other terms | |||||
| Associated terms | Fakaleiti, Two-spirit, Trans woman, Akava'ine, Māhū, Pinapinaaine, Palopa | ||||
| Demographics | |||||
| Culture | Fijian | ||||
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| Part of a series on |
| Transgender topics |
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Vakasalewalewa are people from Fiji who were assigned male at birth but who have a feminine gender expression. In Fiji, this is understood as a traditional third gender identity, culturally specific to the country. [1] [2] [3] [4] [5] [6]
The term comes from Fijian and translates as "acting in the manner of a woman"; it has connotations of a traditional cultural way of life. A related modern term is qauri, which is used to collectively describe all non-heteronormative male-bodied people in Fiji. [7] Another related term is viavialewa, which translates as "wanting to be a woman". [8]
Vakasalewalewa is included in the acronym MVPFAFF+ (mahu, vakasalewalewa, palopa, fa'afafine, akava'ine, fakaleiti or leiti, fakafifine, and other), coined by Phylesha Brown-Acton, to "enhance Pasifika gender diversity awareness in addition to the term LGBTQI". [9] [10]
Colonial historical records are silent on the role of vakasalewalewa in Fijian society. [11] However, like many other gender identities in Oceania, such as akava'ine in the Cook Islands or Fa'afafine in Samoa, that these identities existed and were valued in pre-modern Fiji. [12] [11] Activist Shaneel Lal argues that prior to colonisation, vakasalewalewa were integral to native Fijijan society. Lal claims that colonisation stripped Fijians of their rich queer identities and conditioned them with homophobia, transphobia and queerphobia. [13]
According to Joey Joleen Mataele, many vakasalewalewa work in hospitality industries. [3]
In Geir Henning Presterudsten's study of qauri communities, they reported that many rejected the label of vakasalewalewa, believing it to be "old-fashioned" or "restrictive". However, people who ascribed to vakasalewalewa found greater acceptance in Fiji, than those who identified as qauri. [11]
Queer is an umbrella term for people who are not heterosexual or are not cisgender. Originally meaning 'strange' or 'peculiar', queer came to be used pejoratively against LGBT people in the late 19th century. From the late 1980s, queer activists began to reclaim the word as a neutral or positive self-description.
Queer theory is a field of post-structuralist critical theory that emerged in the early 1990s out of queer studies and women's studies. The term "queer theory" is broadly associated with the study and theorization of gender and sexual practices that exist outside of heterosexuality, and which challenge the notion that heterosexuality is what is normal. Following social constructivist developments in sociology, queer theorists are often critical of what they consider essentialist views of sexuality and gender. Instead, they study those concepts as social and cultural phenomena, often through an analysis of the categories, binaries, and language in which they are said to be portrayed.
A fakaleitī is a Tongan male at birth who has a feminine gender expression. The term fakaleitī is made up of the prefix faka- and the borrowing lady from English. Fakaleitīs themselves prefer to call themselves leitī or ladies.
The following outline is provided as an overview of and topical guide to transgender topics.
Māhū in Native Hawaiian and Tahitian cultures are third gender people with traditional spiritual and social roles within the culture, similar to Tongan fakaleiti and Samoan fa'afafine. Historically, the term māhū referred to people assigned male at birth (AMAB), but in modern usage, māhū can refer to a variety of genders and sexual orientations.
Faʻafafine are natal males who align with a third gender or gender role in Samoa. Fa'afafine are not assigned the role at birth, nor raised as girls due to a lack of daughters, as is often claimed in western media. Rather, their femininity emerges in early childhood, and Samoans recognize them as distinct from typical boys.
Lesbian, gay, bisexual, and transgender (LGBT) rights in Fiji have evolved rapidly over the years. In 1997, Fiji became the second country in the world after South Africa to explicitly protect against discrimination based on sexual orientation in its Constitution. In 2009, the Constitution was abolished. The new Constitution, promulgated in September 2013, bans discrimination based on sexual orientation and gender identity or expression. However, same-sex marriage remains banned in Fiji and reports of societal discrimination and bullying are not uncommon.
Girmitiyas, also known as Jahajis, were indentured labourers from British India transported to work on plantations in Fiji, South Africa, Eastern Africa, Malaysia, Singapore, and the Caribbean as part of the Indian indenture system.
Teresia Kieuea Teaiwa was an I-Kiribati and African-American scholar, poet, activist and mentor. Teaiwa was well-regarded for her ground-breaking work in Pacific Studies. Her research interests in this area embraced her artistic and political nature, and included contemporary issues in Fiji, feminism and women's activism in the Pacific, contemporary Pacific culture and arts, and pedagogy in Pacific Studies. An "anti-nuclear activist, defender of West Papuan independence, and a critic of militarism", Teaiwa solidified many connections across the Pacific Ocean and was a hugely influential voice on Pacific affairs Her poetry remains widely published.
Akava'ine is a Cook Islands Māori word which has come, since the 2000s, to refer to transgender people of Māori descent from the Cook Islands.
Amao Leota Lu is a Samoan fa’afafine, who is a performance artist, poet and community activist.
Binabinaaine or pinapinaaine are people who identify themselves as having a third-gender role in Kiribati and Tuvalu, and previously in the Gilbert and Ellice Islands which reunited the two archipelagoes. These are people whose sex is assigned male at birth, but who embody female gendered behaviours.
The Te Tiare Association (TTA) is the LGBTQI++ advocacy organisation in the Cook Islands. It works to celebrate the country's 'akava'ine, akatututane and LGBT communities.
Toʻotoʻoaliʻi Roger Stanley (1976–2018) was a Samoan faʻafafine activist, who was President of the Samoa Faʻafafine Association from its foundation in 2006 to her death.
Phylesha Brown-Acton is a Niuean fakafifine LGBTQ+ rights activist. In 2019, she was appointed a Member of the New Zealand Order of Merit to recognize her work with LGBTQ+ communities from the Pacific countries.
Fakafifine are people from Niue, who were born assigned male at birth but who have a feminine gender expression. In Niue this is understood as a third gender, culturally specific to the country.
FAFSWAG is an arts collective of Māori and Pacific LGBTQI+ artists and activists founded in Auckland, New Zealand in 2013. They explore and celebrate the unique identity of gender fluid Pacific people and LGBTQI+ communities in multi-disciplinary art forms. In 2020 FAFSWAG was awarded an Arts Laureate from the New Zealand Arts Foundation, and they also represented New Zealand at the Biennale of Sydney.
Shaneel Shavneel Lal is a Fijian-New Zealand LGBT rights activist, columnist and political commentator. Lal is best known for advocating for the ban of conversion therapy in New Zealand.
Amanaki Lelei Prescott-Faletau is an actor, writer, dancer, choreographer, producer and director of Tongan descent, living in New Zealand. As a playwright, she became the first fakaleitī to have her work published in New Zealand with Inky Pinky Ponky. This play was awarded Best Teenage Script (2015) by New Zealand Playmarket. As an actor, she was awarded best performance at the 2015 Auckland Fringe Festival for Victor Rodger's Girl on the Corner. Her acting credits include The Breaker Upperers (2018), SIS (2020), The Panthers (2021), The Pact (2021) and Sui Generis (2022), in which she is also a writer for the TV series. Faletau competed as a dancer in the World Hip Hop Dance Championships in 2011 and has been a judge at the National Hip Hop Championships in New Zealand over several years.
Fiji does not recognise same-sex marriage, civil unions or any other form of recognition for same-sex couples. The Marriage Act defines marriage as "the voluntary union of one man to one woman", although the Constitution of Fiji guarantees equal protection before the law to all citizens regardless of sexual orientation.
