Of Mahu, Men & Islands

The seller of this vintage Tahitian photo writes:

striking woman with very long wavy hair, tropical print dress, leis of whitish flowers around her head and hanging from her neck. gaze to side of camera.

believe this to be a photograph of a Mahu--a person born as a male but raised as a female in Tahitian culture. A practice not only of Tahitians but of groups in India, Indonesia, and other places. Considered as part of the Third Sex by contemporary gender studies.

I wondered how the seller could make such a claim -- other than close inspection of the photo showing more 'masculine' traits in the face. Even then it is rather a big leap.

I did some research of my own on the Polynesian Mahu.

The definition of 'third sex' and 'person of ambiguous gender' is a bit misleading. While Mahu are thought to possess the virtues of both men and women, Mahu are most definitely males -- males who physically remain male but dress and act like women, right down to typical household chores of cooking and taking care of children. (Males who do more than behave like females, who become females, are called Raerae -- transsexuals.) In some ways, this makes the Mahu your every day gay. But that's a simplistic gender view.

According to Like a Lady, In Polynesia by Roberta Perkins Mahu have ancestral customs and were socially accepted -- even admired for the special roles they play within their communities. It's a somewhat complicated picture:

For the English, French and Dutch seafarers who visited the South Pacific Islands in the 18th century, confronting the Polynesian transgenders was a mixture of shock, fascination and repulsion. The best reports of these early contacts come from the HMS Bounty expedition to Tahiti (1789-91) under Captain William Bligh. One of his officers, Lt. Morrison, wrote: "They have a set of men called mahu. These men are in some respects like the eunuchs of India but they are not castrated. They never cohabit with women but live as they do. They pick their beards out and dress as women, dance and sing with them and are as effeminate in their voice. They are generally excellent hands at making and painting of cloth, making mats and every other woman's employment" Being a thorough gentleman who considered it his duty to investigate everything, Captain Bligh's curiosity got the better of him "I found with her a person, who although I was certain was a man, had great marks of effeminacy about him and created in me certain notions which I wished to find out...The effeminacy of this persons speech induced me to think he had suffered castration...Here the young man took his mantle off which he had about him to show me the connection. He had the appearance of a woman, his yard and testicles being so drawn in under him, having the art from custom of keeping them in this position...On examining his privacies I found them both very small and the testicles remarkable so, being not larger than a boy's five or six years old, and very soft as if in a state of decay or a total incapacity of being larger, so that in either case he appeared to me as effectually a Eunuch as if the stones were away." One can imagine old stiff and proper Captain Bligh in full dress uniform fingering the mahu's genitals with his starchy white gloved hands.

(Yes, that Bounty and Captain Bligh.)

An unexplained phenomenon on Tahiti was that just one, and only one, mahu resided in each village at any one time. As one Tahitian pointed out: "When one dies then another substitutes...God arranges it like that.. It isn't allowed...two mahusin one place. I've traveled around Huahine (the Society or Tahitian Islands) and I haven't seen two mahus in one place. I never saw it." How this phenomenon worked is still a mystery, but obviously some sociological mechanism must have been at work in each village to ensure that not more than one mahu lived there at a time. Since, as we know the desire to change gender is spontaneous and not an orderly event, how then did such precision occur on cue? Perhaps a young mahu growing up in a village which already had an established older mahu may have been forced to seek a village where none existed. Another suggestion is that a mahu was made by the community, who selected a boy to be raised as a girl to replace the established mahu when she passed on. The question remains, though, what criteria was used for this selection? However it was achieved, mahus were accorded great respect and dignity.

Bligh observed: "The women treat him (mahu) as one of their sex, and he observed every restriction that they do, and is equally respected and esteemed." Anthropologist Robert Suggs reported a similar attitude towards mahus on the Marquesas Islands, while another ethnographer, Donald Marshall, said much the same for Cook Islanders, and by all accounts it was similar on Hawaii. On Mangaia, the mahus were not only well regarded by the rest of the population, but they excelled at women's tasks, sang in an excellent high pitch falsetto and were better dancers than all other women. Anthropologist Robert Levy claimed that the mahus on Tahiti served as an object lesson for demarcating the sexes. Since the sex roles were similar in many respects and some tasks were performed equally by men and women, the mahu was pointed to as neither wholly man nor wholly woman. However, this does not explain the presence of mahus in more warlike societies ouch as the Marquesans, the Hawaiians or the Maoris, where the sexes were clearly defined by the warrior status of men.

According to Captain Bligh: "These people (mahus), says Tynah, are particularly selected when boys and kept with the women solely for the caresses of the men...Those who he connected with him have their beastly pleasures satisfied between his thighs, but they are no farther sodomites as they all positively deny the crime." Indeed, it seems that anal sex, even in heterosexual relations was not practiced in Tahiti. The mahu then was a diversion for oral sex, since many Tahitian men claimed that it’s just like doing it with a woman, but his (mahu) way of doing it is better than with a woman...When you go to a woman it is not always satisfactory. When you go to the mahu it's more satisfactory. The sexual pleasure is very great." However, fellatio was not reciprocal, as one Tahitian explained: "I was 'done' by a mahu...He 'ate' my penis. He asked me to suck his. I did not suck it...He offered me money. I said I would hit him. I did not want that sort of thing, it is disgusting." Despite this, there was a Tahitian belief that semen is like a vitamin supplement. "(Mahus) really believe that (semen) is first class food for them," said one Tahitian man. "Because of that mahu are strong and powerful. The seminal fluid goes throughout his body...I’ve seen many mahu and I've seen that they are very strong." Sodomy was also denied by other islanders. The mangaians, for example, thought anal sex ridiculous, yet were quick to point out that it took place on the other Cook Islands. It is possible, of course, that the Polynesians were quick to realise the disgust with which white men regarded sodomy, and in their eagerness to accommodate them as trading partners flatly denied any such behaviour in their community. So, Europeans began to view mahus not as substitute women, nor as sodomites, but as an alternative sexual arrangement for the sole gratification of men.

As for the incidence of female-to-male transgenders across Polynesia, it seems to have been unknown, or, at least, rare, for anthropologist Donald Marshall was told of the existence of women who insisted on doing men's work (though not cross-dressed), on Mangaia, though he had never seen one.

Like many old world traditions and societal sects, the Mahu tradition has changed. Not with 'the times' so much as in response to foreigners, including more than the usual ministry of white missionaries which stripped them of the respect of their communities.

Just as the Devadasi suffered from colonization, so the Mahu have become sexually sullied with the arrival of outsiders:

But the Mahu tradition is struggling. When thousands of French soldiers arrived for the nuclear testing program there weren’t enough local women to entertain them – so many Mahu turned to prostitution.

As Bormann reports, it’s given a traditional phenomenon a very bad name.

It's simplistic to say "so many turned to prostitution", as if this had no cultural, economic or other motivational issues. Attitudes aside, what currently exists of Mahu culture is a rather watered-down version of the old legacy of the islands. Even the word Mahu is, in many places, now just derogatory slang to dismiss any non-hetero males, ignorant to the word's origin and history.

For more on Mahu you can visit The Island Goddess Pages, "embracing the online Mahu Communities of Hawaii, Mainland US & Worldwide".