Reconciling Tradition and Self: Navigating Gender Identity

in a Changing World

Abstract
In the backdrop of a world that is changing quickly, this article
examines the complex link that exists between tradition and gender
identity. Tensions develop between the acceptance of multiple gender
identities and long-standing cultural traditions as society moves
towards a more inclusive definition of gender. Tradition can be a
source of restriction, especially for those whose gender expression
deviates from traditional, binary norms, but it can also give many
people a sense of continuity, belonging, and identity.

The article emphasizes the significance of having courteous, candid

conversations that question gender norms and respect cultural
traditions. It highlights the necessity of taking a balanced stance, one
that acknowledges the value of tradition while also trying to broaden
its application to respect and accommodate gender diversity. Through
an analysis of the drawbacks as well as advantages of conventional
gender roles, the paper promotes a more profound comprehension of
how cultures can change while maintaining their historical foundation.
The article suggests that advancement and preservation don't have to
conflict in order to balance tradition with contemporary views on
gender. Rather, by means of a process of growth and adaptation, they
can coexist and make room for real self-expression. We can create a
future that honors the past as well as the present by promoting
inclusivity and adopting a more expansive understanding of gender.
This will guarantee that everyone feels appreciated, noticed, and free to
explore their identities without being constrained by antiquated
conventions.
Keywords- Gender identity, gender expression, individualism,
inclusivity, tradition, holistic growth, self-expression, gender norms,
culture, tradition, conflict, balance.
 Whats and Whys of Gender: An Introduction
Gender, or as we try to define, re-define, adjust, reshape and still
somehow find difficult to keep out of conflict, can be defined in the
most simplest form as various aspects be it psychological, social and/or
behavioural that gives an identity to the beings of a society. From time
immemorial, gender has been the fundamental building block of any
social order, from tribal to the “civilized” social evolution gender, its
roles, its expression and the associated progressive or regressive
impact that it carries has been a cause of conflicts, struggles and giving
way to imbalance and deviance.

In case one tends to ponder on “Why do we need a structured and rigid

dichotomous or limited yet defined forms of gender?”, it becomes
difficult to come up with a strictly rational and a pertinent answer.
What one usually comes up with is the result of the ideologies which
has been indoctrinated in the person from his/her society. Coming to
the “Why” of gender seems so unnatural that we tend to reject the very
essence of evolving gender identities.
Even if we tend to define gender through the Structural-fucntional
approach, gender comes out to be different for different cultures, the
dire need to put it in a homogenized framework which can be universal
seems irrational and highlights the Western notion created around
gender.
Taking the route of Symbolic interaction if we tend to define gender
we find that “gender is what a person does rather than what is being
imposed on through the society” it narrows down to the very basic level
of individual expression of gender and puts a question mark of
arbitrariness of the dichotomous notion of gender.

Whereas if we take the feminist approach even then the “whys” around
the gender doesn’t get answered because feminism in its actual sense is
“the support of social equality for all genders in opposition to
patriarchy and sexism”, which through its holistic and inclusive
outlook makes it more lenient and less regressive.

 Gender Identity vs Concept of Individuality: Over the

Time
If we take biology in consideration the very realm of pediatrics tells
that the recognition of gender identity is a process rather than a
particular milestone and variance from societal norms can cause
distress to both the child and child’s family. Gender identity as it
develops is self identified as a result of a combination of extrinsic and
inherent factors. The very notion of gender roles being classified and
rigid with clear boundaries is a part and parcel of concentration of
power dynamics in the traditionalistic view of the society. Because if
one tends to classify man and woman for separate social roles based on
the hunter-gatherer rationale it would be unjust for both the genders,
because the majority of gatherings per-se was done by the women, the
actual power being carried by them as they were the child bearers,
power tend to flow through the women. It was the development of
agriculture and thereby shift in proportion of required collective efforts
that men tend to tame not just wild animals but also their counterparts,
women. The concept of women being a part of domestic sphere and
therefore subject to the “breadwinner” start becoming a norm and the
inception of engendering identities begin taking shape. As society
progressed the shift in the power became gradual and eventually start
giving way to exploitation and stratification in the society. Although it
was happening universally though its pace was different among
different cultures. This becomes evident from the “Cultural relativism”
in the gender identity and expression that we tend to see in the present
time.

This all led us, to giving, in the 1960s, the phrase "gender identity"
which alludes to an individual's internal perception of their gender
identity. Over time, people who identify in different ways started to be
included by the word. It speaks to an individual's subjective perception
of their gender, independent of the sex a doctor assigned them at birth.

Over time, the definition of some terminology has also evolved, such as
"transsexual." Previously, this phrase was reserved for patients who
had undergone certain medical procedures, like a phalloplasty or
mastectomy. Since then, the term's definition has expanded to include
those who are embracing or who identify as belonging to a gender other
than the one they were given at birth.
Noting that gender identity might not fall into a category is also
crucial. Although labels can aid in self-understanding, gender identities
are not always categorizable in this manner. People may discover that
no one term adequately captures their gender identity as they begin to
understand it in new ways. They might also identify in multiple ways.

The kind of segregation that was initially created, and which is very
much persistent still, created so much conflicts that we now have
Agender, Androgyne, Bigender, Butch, Cis Gender, Gender
Expansive, Genderfluid, Gender Outlaw, Gender Queer, Non-
binary, Omnigender, Poly and Pangender. 1 So much for the conflict
of Individual Expression in the form of gender vs Socially validated
form of Normative Expression.

Why do we need to have a conflicting approach? Analyzing

Individualism in Coherence with Gender Inclusivity.
We contend that gender equality is advanced by individualism.
Collectivism and individualism are frequently associated with distinct
versus relational, agentic versus community, and independent versus
interdependent self-construals. Though these similar ideas have been
employed to describe gender and cultural disparities, it seems
improbable from the standpoint of cultural evolution. Gender
inequalities may result from the division of labor within society, but
1
‘What Are Some Different Types of Gender Identity’, Medical News Today
cultural differences cannot be explained by this. Gender identities are
not relevant to individualist concepts of autonomy and self-
determination, which validate the aspirations and decisions made by
women. Conversely, collectivist principles might make women
prioritize their communal responsibilities over their own objectives,
leading to a greater acceptance of gender inequalities. We find that
individualism is significantly correlated with support for gender equal
attitudes toward job, income, education, and political leadership using
individual level data from World Values Surveys. Additionally,
individualism is linked to lower fertility rates and higher levels of
female employment and educational attainment .
These findings hold up well when income, education, religion,
gendered language, historical plough use, and country-time fixed
effects are taken into account. We are able to distinguish the influence
of individualism from other confounding factors thanks to our within-
country study. We find that the exogenous component of individualism
boosts female employment and educational attainment while decreasing
support for patriarchal views and fertility when we use historical
rainfall variation as an instrument for individualism.
These have significant economic impacts. By adjusting for a wide range
of variables, such as past plough use, religious affiliation, religiosity,
social trust, average rainfall, distance from the equator, cool-water
conditions, agricultural suitability, past political and economic
development, and the presence of large animals, we allay worries about
instrumental validity. This adds to the growing body of research that
indicates the division of work by gender, gender inequality, and the
economic and social consequences for women are significantly
influenced by deeply ingrained cultural norms and values.

One possible limitation of our “individualism in conflict with gender

identity” is that it is somewhat dependent on questions about a person's
views about abortion and homosexuality, and it is possible that these
opinions are influenced by their views on gender as well.
Whereas gender differences are best summed up by how much
people believe they are emotionally connected to others , cultural
differences are primarily reflected in how much people see themselves
as functioning as independent agents.

 Gender Identities through Traditions

To get a clearer and unambiguous view dividing and looking through
the history of gender expression through various cultures would help
better understand the complexities and interconnectedness of culture vs
gender expression.

Asia
Indonesia acknowledges waria as a third gender. There are five genders
recognized by the Bugis, an ethnic community that comprises about 3
million people. Five terms in their language allude to different
combinations of gender, sex, and sexuality: bissu (transgender priests),
calalai (female men), calabai (male women), and makkunrai (female
women). These definitions are adequate but not precise. 2

The government of Pakistan and Bangladesh has acknowledged the

hijras as a third gender group, distinct from males and females. Despite
social rejection, transgender individuals in India have also been
granted the status of "third gender" and are legally protected. Khwaja
sira is the term that transgender community members and social
professionals choose to use. This may indicate that the person is
transgender (khusras), transsexual, cross-dresser (zenanas), or eunuch
(narnbans).
In Thai, the term "katoey" can refer to either an effeminate gay guy or
a transsexual woman. Many Thais, including many kathoeys
themselves, believe that they belong to a third gender, while others
consider them as either a kind of woman or a kind of man. However,
when referring to transgender women (MtF) as a group in Thai society,
2
‘Exploring the History of Gender Expression’, University of California
the majority call themselves phuying, which means "women." A smaller
minority calls themselves phuying praphet song, which means "a
second kind of woman," and very few call themselves kathoey.

Africa
The Ankole tribe of what is now Uganda chose a woman to appear like
a male and serve as an oracle to the god Mukasa before colonization.
Little boys who were perceived as having a feminine appearance were
raised as girls among the Sakalavas of Madagascar 3 . The Hova and
Antandroy dubbed their gender-bending individuals sekrata. They wore
their hair long and in ornamental knots, inserted silver coins into their
pierced ears, and accessorized their arms, wrists, and ankles with
numerous bracelets, just like the women of the culture.

Native America
According to anthropological studies, there were more than 100
different ways that women expressed themselves among Native
American tribes during the early stages of European encounter. The
most often used name for gender non-conforming persons today is
"Two Spirit," which is also sometimes referred to as "two-spirit" or
"two-spirit." 4 Some Native American tribes have long used this phrase
to refer to some spiritual members of their communities who identify as
homosexual, lesbian, bisexual, or gender non-conforming. The phrase
was coined in 1990 to urge the replacement of the anthropological term
berdache at an international assembly of lesbian and gay Indigenous
people.

It is not appropriate to use "Two Spirit" in place of "LGBT Native

American." In contrast to most Western, mainstream definitions of
sexuality and gender identity, this title refers to a sacred, spiritual, and
ceremonial role that is acknowledged and validated by the Elders of the

3
‘Exploring the History of Gender Expression’, University of California
4
‘Exploring the History of Gender Expression’, University of California
Two Spirit ceremonial community. It is not so much about who one
sleeps with or how one personally identifies. While most tribes employ
names in their own languages, not all Native cultures understand
gender or sexuality in this way. Still, some have found the term to be a
valuable tool for intertribal organizing. The word "Two Spirit" has
gained more acceptability and usage than the term it replaced, even
though some terms are not always suitable or welcomed.
Additionally, individual tribes frequently have their own
classifications; examples include the Lakota's wíŋkte, the Ponca's
mixuga, the Crow people's badé, and many others. All of them are
male-adopted third-gender roles that are comparable to what we
currently think of as a transgender woman. Of course, they are not
exactly the same. Generally speaking, these roles belonging to the third
gender were in between the categories of man and woman, possessing
characteristics of both but yet being distinct from each other.

Different civilizations had different thresholds for how easily a person

may transition between man, woman, and third gender roles. For
instance, Osh-Tisch, the most well-known badé, typically dressed as a
woman and worked in a female capacity. However, when war broke out
in the Crow, Osh-Tisch dressed like a man and joined the men in
combat, getting the moniker "Finds-Them-and-Kills-Them." In the late
1800s, Osh-Tisch's gender flexibility was not as noteworthy among the
Crow as the fact that The Other Magpie, a woman, fought with Osh-
Tisch. Osh-Tisch, like the majority of badé, never got married but did
have a few long-term relationships with men and maybe a woman
5
(perhaps The Other Magpie).
People came together to support the badé when the United States
imposed its own gender norms on the Crow.
Despite being eventually coerced by US officials to wear clothing and
work that they considered suitable for a male, Osh-Tisch was able to
preserve a great deal of the customs connected to that gender norm.

5
‘Exploring the History of Gender Expression’, University of California
Asdzaan (female-in-woman), hastiin (male-in-man), nadleeh
(hermaphrodite, androgyny or gender fluidity), nadleehi (woman-in-
man, feminine gender), and dilbah (man-in-woman, masculine gender)
are the five traditional genders in Diné (Navajo) civilization. 6

For the Navajo, gender was more a function of social role than biology
or sexual choice. For the most part, these people were just ordinary
people. Because the feminine is the first gender in the social hierarchy,
people who identify as female are more powerful. Because they could
properly embody both the male and female energies, nadleeh could be
honored, while every other gender could only express one spirit.
Although there is considerable wiggle room in the statement that the
Navajo have "at least" five genders, it is important to note that not
every nadleeh does.

Europe
Femminielli, people labeled male at birth who dress and act like
women, are a centuries-old phenomena that may be found in Naples,
the center of Catholic Italy. They are revered individuals who have a
long-standing cultural custom of bringing good fortune; this belief may
have its roots in paganism and the practice of eunuch priests, or
transvestism. 7
Though gender nonconformity has actually always existed in human
civilization, it is frequently purposefully neglected in spite of the
overwhelming anthropological and archaeological evidence of diverse
gender expression. It's also not going away.
Thus by dwelling among the native cultures we tend to find that there
has been neither very rigid nor stratified or discriminatory or
exploitative segregation of gender identity nor do the respective
genders have been in consistent struggle for acknowledgement.
Deeming gender expression being incongruence with the evolving
individulistic social order not only challenges the pre-existing gender
6
‘Exploring the History of Gender Expression’, University of California
7
‘Culture, Gender and Self: A Perspective from Individualism’, La Trobe
University
inclusive cultures but also questions the recognition of a human being
beyond any imposed social identity.

 Where are We Heading? Gender Roles in Contemporary

World
Many people still adhere to the outdated stereotypes that men and
women should behave differently based only on their gender. But in
contemporary, civilized society, gender-specific identities—whether
male or female—are meaningless. Gender roles are not grounded in
human behavior; rather, they are societal constructions that have
evolved throughout time. This is due to the fact that gender roles
developed in early human society as a means of allocating requisite
activities. Some people could argue that since conventional gender
roles have been around for so long, they shouldn't be altered because
they are now essential to human growth.
However, because both sexes are capable of doing many of the same
essential jobs, gender-specific behaviors are no longer relevant in many
modern communities, negating the necessity for conventional gender
roles. Because they encourage people to denigrate and persecute
persons who do not conform to traditional gender norms, these
stereotypes have the potential to be damaging. Many are unable to
realize their full potential as a result of this oppression. In order for
everyone to be able to fully contribute to our society, it is imperative
that we encourage everyone to follow and speak their own truth,
regardless of gender conventions.
Many of the gender stereotypes that are still in use today are relatively
recent developments in human culture; they were not always prevalent
in the past. This is due to the fact that societal expectations around
gender vary throughout time and frequently emerge in diverse ways
among global civilizations.
There is a wealth of information that refutes the arguments put up by
those who maintain the importance of gender roles. There are many
different religions in the world, yet there are also individuals who do
not practice any religion at all. Furthermore, religion is a way of life
and a personal belief system. These facts mean that religion cannot be
the foundation for gender roles because religion is a social construct
that is unique to each individual and cannot be based on religion.
Gender roles are observed to evolve as a person grows older, which
may challenge the beliefs of those who hold that gender roles are
innate and occur spontaneously.
Gender stereotypes, which are mirrored in gender roles, serve as a
major foundation for the gender-based beliefs that children acquire.
Early in infancy, children choose their gender roles and create a gender
identity ("Gender Roles and Gender Differences"). This text also says
that a child's gender identity is a form of expression that varies
according to their preferences and shouldn't be forced upon them
because it may have a harmful impact on their psychological,
8
emotional, and social development in the future.
Social stereotypes and long-standing social attitudes have an impact on
gender roles. Other gender labels that many individuals use, like
agender, gender fluid, omnigender, and bigender, are comparable to the
term "tomboy" (Killermann). The classifications of gender and gender
roles are imprecise and do not apply to every member of the general
public. This may give rise to misconceptions about those who do not
cleanly fit into established gender stereotypes, which may lead to
issues like abuse or discrimination.

“Gender Incongruence”: The Need for Sensitivity

The appropriate word today for what was previously described as
gender identity disorder or gender dysphoria is gender incongruence.
Dissatisfaction with one's designated gender and identification with a
gender different from their birth sex are referred to as gender
incongruence. The discomfort and uneasiness felt are related to the
"dysphoria." 9

8
‘The Social Construction of Gender’, Pennsylvania State University
9
‘Gender Incongruence’, Pediatrics and Child Health, Volume 30
While it may manifest in early childhood, most children will revert to
their biological gender when they reach puberty. Two thirds of people
who are listed as female at birth are in their teens when they first
exhibit gender incongruence. An expert psychosocial team should
evaluate the incongruence over a minimum of six months, but typically
longer.
The traumatic impact that a person goes through in the kind of self-
identification becomes manifold when we as a society, due to our
ignorance tend to be demeaning, humiliating or discriminatory towards
them. When in-fact what a true culture as well as our individual moral
guides us, is to be inclusive, accepting and holistic in our approach.

 Way Forward: Reconciliation with Progression

When we have a futuristic outlook we tend to believe in a promising
and a hopeful tomorrow, in order to approach towards it with
improvements in the present. When talking about gender identity in the
changing world we see that there are ongoing struggle for acceptance
and mainstreaming of the fluid continuum form of gender identities.
What’s actually in conflict is, not the people but our ingrained and
engendered social outlook, which through various platforms are
continuously being challenged. Any change brings with itself, a history
of struggles and chaos, the social equilibrium tends to shift from one
point to the other and in the process we as a society face not one or two
but multi-dimensional changes. What is the need cross-culturally is to
have an inclusive and just outlook, if individualism can be flourished,
so can the solidarity with other “individuals” with our differences.
Change is a part and parcel of progress, traditions, society, customs
and even beliefs evolve in order to be in pertinence with the existing
time. The stakeholders are not just the people who don’t fit in the
dichotomy that we impose on them but all of us, because what’s being
challenged and questioned over the time is not some pre-imposed ever-
existing social phenomenon but our very own mindset and our very own
concept of self. Thus, having a “versus” approach can never be a
legible solution towards our collective future, when we share the world
together, we should also share the freedom, the justice, the acceptance
and the harmony with each and every single individual irrespective of
the “differences” that we find in them.

 Conclusion
In summary, striking a balance between respecting the past and looking
to the future is crucial in the difficult but important process of
balancing tradition with the changing concept of gender identity.
Because they are based in cultural values and history, traditions can
provide people a strong sense of identity, continuity, and belonging.
But these same customs may often become limiting, especially for
people whose gender experiences don't fit into neat, binary categories.
The need for critical discourse that questions inflexible standards
without downplaying the significance of cultural heritage is growing as
society grows more conscious of the wide range of gender identities.
This dynamic dialogue encourages people to consider how customs may
be modified or enlarged to more fully embrace and accommodate the
diversity of gender expression.

We pave a way forward where tradition and advancement can coexist

by promoting an atmosphere of openness and inclusivity. In the end, we
can uphold the ideals of the past while building a more compassionate,
tolerant, and varied future for everybody by balancing tradition with
contemporary conceptions of gender identity .
 References
‘Gender Incongruence’ by Gary Butler www.sciencedirect,com

‘Exploring the History of Gender Expression’ , University of California

Link.ucop.edu

‘Gender Incongruence and Transgender Health’, WHO

‘What are Different Types of Gender Identity’, Medical News Today

‘It’s Not You It’s Biology’, by Joe Quirk

‘Two Traditions of Research on Gender Identity’, Springer