User:James Goodyear/We'wha

Stuff To Be Added to the Introduction Somewhere

We'wha's adopted family was one of the richest and most influential in Zuni culture, placing We'wha in a privileged position to assert their ceremonial importance as a lhamana.

We'wha belonged to the male-exclusive kachina society, a group who performed ritual dances in ceremonial masks.

We'wha's Visit to Washington D.C.

In December 1885, Matilda Coxe Stevenson and her husband James Stevenson took We’wha to Washington D.C. This was We’wha’s first experience with an American city. She was a part of Washington society alongside the Stevenson’s during the trip and attended various events. These included activities for high society such as going to the New National Theater for a ball and participating in a tea party with Washington ladies. One of the more notable events was We’wha meeting President Grover Cleveland on June 24, 1886. She left Washington later that month.

We'wha drew special attention from the United States government and press. We'wha drew this attention because most Americans believed We'wha to be a woman, and it was unusual for the US to receive female Native American delegates. Many other male Native American visitors in the nineteenth century visited the United States with hardly any attention from the public or the press. This attention is what allowed We'wha to meet with and shake the hand of US President Grover Cleveland.

We'wha had their own goals in their visit to the capital. They viewed themselves as a representative of the Zuni tribe and did their best to establish good relations with the US government and its people to ensure the health of their ongoing alliance.

Later Life

After serving as a cultural ambassador for the Zuni population in Washington, We'wha returned to the pueblo community. But, six years after their time spent in Washington, We'wha served a month in prison. The reason We'wha spent time in prison has been questioned as some attribute 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." In this he is referencing the Government We'wha worked with while visiting Washington. Will Roscoe additionally writes on another occasion clarifying the misinterpretation of We'wha and the witchcraft allegation. He states that:

"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." - Will Roscoe

In 1896, We'wha’s family was selected to host the annual Sha’lako festival and he worked to ensure everything was prepared. These preparations included “carefully laying the stone floor in the large room where the bird-god would dance.” He died shortly after participating in the festival due to heart failure. (two citations for this in article) After We'wha's death, Stevenson recalled the moment in one of her books,

"It is the custom for a member of the family to hold the prayer plumes near the mouth of the dying and repeat the prayer, but this practice was not observed in We'wha's case. [...] The brother offered to hold the plumes and say the prayers, but We'wha feebly extended her hand for them, and clasping the prayer plumes between her hands made a great effort to speak. She said but a few words and then sank back in her chair. Again the brother offered to hold the plumes and pray, but once more she refused." - Matilda Coxe Stevenson

We'wha and Stevenson's Friendship

We'wha's friendship with Stevenson put We'wha at risk of being accused of witchcraft by the Zuni tribe. The Zuni regarded tribal members who passed on secrets to outsiders with suspicion. However, We'wha's tribe never accused them of witchcraft and continued to trust We'wha as a valued lhamana.

We'wha's Legacy

We'wha's legacy and actions throughout their life have accumulated to We'wha being recognized as a notable person in history.

A modern-day representation of We’wha that exemplifies her importance is when We'wha appeared in a Google Doodle on November 1, 2021, which included some biographical and legacy details, along with a weaving game to help learn about Zuni weaving. The art of the interactive Google doodle was done by Mallery Quetawki, a Zuni individual. Through Mallery’s response to a question, they explain that We’wha had a large role in representing Zuni Culture and the core element of art as a weaver.

“Personally, creating the We:wa Doodle was an honor as We:wa was such a warm and generous individual who exemplified our core values as A:shiwi. To be representing my people on this Doodle is another honor that I will always be thankful for. We are a village filled with talented artists and I am absolutely grateful for this honor to represent our history and to tell it using our art.” - Zuni Pueblo guest artist Mallery Quetawki

We'wha's plaque in San Francisco's Rainbow Honor Walk

We'wha also has a page on The National Women’s History Museum's website, published recently as of June, 2021. This page briefly covers We'wha's life and contributions to the world, describing We'wha as an individual who "left a profound legacy as a ceremonial leader, cultural ambassador, and artist who worked to preserve the Zuni way of life."

In the late 2010s, San Franciso's Rainbow Honor Walk installed a bronze plaque honoring We'wha with the inscription:

"Respected Zuni lhamana or two spirit, accomplished potter, weaver and cultural ambassador of the Zuni nation."

As a skilled artist, We'wha was one of the first of the Zuni to produce Zuni art like pottery and texitles with the intent on selling their work, beginning a process that would see Native American art become a popular fine art sold in the United States and elsewhere. To further extend the Zuni tribe's cultural legacy, We'wha also presented US President Grover Cleveland and First Lady, Frances Cleveland, with a handcrafted wedding gift. Thanks in part to We'wha, the Zuni people's second largest source of income in the twenty-first century comes from the selling of Zuni artwork.

Also Paul Elliott Russell an American writer and university professor ranked We'wha 53rd in his 1995 book The Gay 100: A Ranking of the Most Influential Gay Men and Lesbians, Past and Present on the Most Important Queer People in the World world history.

We'wha's legacy can be attributed to several spellings of their name as well as several nicknames. Some spellings and ways in which We'wha was referred to include: We'wha, We:wa, Zuni Princess, and many other titles.

We'wha's Pronouns

There is significant disagreement about what pronouns one should use in reference to We'wha. Matilda Coxe Stevenson, a contemporary of and close friend of We'wha, varied between male and female pronouns. Will Roscoe, the scholar who has written the most about We'wha, uses primarily male pronouns. NEED CITATION HERE HELP The National Women's History Museum's page on We'wha opts to use the gender-neutral pronoun "they," arguing that the Zuni recognized lhamana as culturally and socially distinct from both men and women, so neither male nor female pronouns are appropriate. There is still no consensus.

Roscoe was thus sometimes criticized for having presented We'wha as a homosexual man, on the basis of a Eurocentric vision of homosexuality. However, the Zuñi's ultimately still obscure definition of gender identity cannot be compared to Western definitions; it is therefore appropriate to leave the question of We'wha's gender identity open.

"What is important to emphasize is the fact that the berdache refers to a “distinct gender status, designated by special terms rather than the words ‘man’ or ‘woman.’” Thus the designation of the berdache as simply homosexual, transvestite, and hermaphrodite is simply inappropriate as these terms connote the notion of either lack or excess which deviates from the normal. Even though native communities understand that gender is socially constructed, they view the third gender as a common part of their society." - Bayu Kristanto