LGBTQ themes in mythology occur in mythologies and religious narratives that include stories of romantic affection or sexuality between figures of the same sex or that feature divine actions that result in changes in gender. These myths are considered by some modern queer scholars to be forms of lesbian, gay, bisexual, transgender, or queer (LGBTQ) expression, and modern conceptions of sexuality and gender have been retroactively applied to them. Many mythologies ascribe homosexuality and gender fluidity in humans to the action of gods or of other supernatural interventions.
The presence of LGBTQ themes in mythologies has become the subject of intense study. The application of gender studies and queer theory to non-Western mythic tradition is less developed, but has grown since the end of the twentieth century. Myths often include being gay, bisexual, or transgender as symbols for sacred or mythic experiences. Devdutt Pattanaik argues that myths "capture the collective unconsciousness of a people", and that this means they reflect deep-rooted beliefs: "Myths, legend, and lore capture the collective unconscious of a people. [...] To understand the unexpressed worlds of a people, to decipher coping skills of a culture, an unraveling of myth, a decoding of lore is essential." about variant sexualities that may be at odds with repressive social mores.
Critical perspective
The status of mythology varies by culture. Cultures may regard myths as containing psychological or archetypal truths. Myths may explain and validate the social institutions of a particular culture, as well as educate the members of that culture. This societal role has been posited for stories that included same-sex love, which educate people as to the correct attitude to adopt toward same-sex sexual activity and gender constructions.
Since the beginning of recorded history and in a multitude of cultures, myths, folklore and sacred texts have incorporated themes of same-sex eroticism and gender identity. Myths often include homosexuality, bisexuality or transgender themes as a symbol for sacred or mythic experiences. Homoeroticism or gender variance in myths have been analysed according to modern conceptions of LGBT identities and behaviours, for example, deities that disguise themselves as, or adopt behaviors traditional to, the opposite gender for a given culture may be called transgender, and beings with no reproductive organs or with both male and female organs may be called androgynous or intersex. Individual myths have been denoted "queer" for rejecting a heteronormative and binary view of gender. The queer interpretations may be based on only indirect evidence, such as an unusually close same-sex friendship or dedication to chastity. Such readings have been criticised for ignoring cultural context or mis-applying modern or Western preconceptions, for example in assuming that celibacy means only avoiding penetration or reproductive sex (hence allowing homoerotic sex), while ignoring the widespread beliefs in the spiritual potency of semen that mandate an avoidance of all sex.
Researchers have long recognised the presence of LGBT themes in Western mythologies, and have studied the subject intensely. The application of gender studies and queer theory to non-Western mythic tradition is less developed, but has grown since the end of the twentieth century. Devdutt Pattanaik writes that myths "capture the collective unconsciousness of a people", and that this means they reflect deep-rooted beliefs about variant sexualities that may be at odds with repressive social mores.
Many mythologies ascribe homosexuality and gender variance in humans to the action of gods or other supernatural interventions. This includes myths in which gods teach people about same-sex sexual practices by example, as in Aztec religion or Hawaiian religion or myths that explain the cause for transgender identities or homosexuality, such as the story in which Prometheus accidentally creates some people with the wrong genitalia while drunk, or instances of reincarnation or possession by a spirit of the opposite gender in African diaspora religions.
It is common in polytheistic mythologies to find characters that can change gender, or have aspects of both male and female genders at the same time. Sexual activity with both genders is also common within such pantheons and is compared to modern bisexuality or pansexuality.
Mythologies of Africa Egyptian Few records of homosexuality exist in Egyptian mythology, and existing written and pictorial works are reticent in representing sexualities. The sources that do exist indicate that same-sex relations were regarded negatively, and that penetrative sex was seen as an aggressive act of dominance and power, shameful to the receiver (a common view in the Mediterranean basin area).
The most well-known example of this occurs in the power-struggle between the sky-god Horus, and his uncle Set, the destructive god of the desert. Set's attempts to prove his superiority include schemes of seduction, in which he compliments Horus on his buttocks and tries to anally penetrate him. Unknowingly failing, Set ejaculates between Horus's thighs, allowing Horus to collect his semen to use against him. Set believes that he has conquered Horus by having "performed this aggressive act against him". Horus subsequently throws the semen in the river, so that he may not be said to have been inseminated by Set. Horus then deliberately spreads his own semen on some lettuce, which was Set's favorite food (the Egyptians regarded lettuce as phallic). After Set has eaten the lettuce, they go to the gods to try to settle the argument over the rule of Egypt. The gods first listen to Set's claim of dominance over Horus, and call his semen forth, but it answers from the river, invalidating his claim. Then, the gods listen to Horus' claim of having dominated Set, and call his semen forth, and it answers from inside Set. The association with an evil god such as Set reinforces the negativity towards all participants in homosexual relationships.
Some authors, however, have interpreted an at least more neutral message. In some versions, the act between Horus and Set was consensual, if improper, and Set's consumption of Horus' seed produced Thoth's lunar disc, thus being somewhat positive in outcome. Likewise, Set was not demonised until very late in Egyptian history, and the sexual act has been recorded since the first versions.
Human fertility, a major aspect of Egyptian mythology, often became intertwined with the crop fertility provided by the annual flooding of the river Nile. This connection appeared in the iconography of Nile-gods, such as Hapi, god of the Nile River, and Wadj-wer, god of the Nile Delta, who – although male – were depicted with female attributes such as pendulous breasts, symbolizing the fertility the river provides.
West African: Yoruba and Dahomean (Vodun)
The celestial creator deity of Dahomean religion is Mawu-Lisa, formed by a merger of the twin brother and sister gods Lisa (the moon) and Mawa (the sun). In combined form, they presented as intersex or transgender (with changing gender). Other androgynous gods include Nana Buluku, the "Great mother" that gave birth to Lisa and Mawu and created the universe, and contains both male and female essences.
The Akan people of Ghana have a pantheon of gods that includes personifications of the planets. These personifications manifest as androgynous or transgender deities, and include Abrao (Jupiter), Aku (Mercury), and Awo (Moon).
Possession by spirits is an integral part of Yoruba and other African religions. The possessed are usually women, but can also be men, and both genders are regarded as the "bride" of the deity while possessed. The language used to describe possession has a sexual and violent connotation but unlike in Yoruba-derived American religions, there is no link assumed between possession and homosexual or gender-variant activity in everyday life.
Zimbabwean The mythology of the Shona people of Zimbabwe is ruled over by an androgynous creator god called Mwari, who occasionally splits into separate male and female aspects.
Mythologies of Americas Maya and Aztec The Maya god Chin, reported from the sixteenth century, is said to have introduced homoeroticism into the Mayan culture and subsequently became associated with same-sex love. His example inspired noble families to purchase young men as lovers for their sons, creating legal relationships akin to marriage.
An important Mayan deity best known from the Classical period (200–900), the so-called Tonsured Maize God. The Classical Maya classified maize as masculine, but the Tonsured version of the Maize God is depicted in ancient Maya art as an effeminate young man associated with art and dance, was represented by queens on Maya stelae, and is thought to have constituted a third gender.
In the Codex Chimalpopoca, the male deity Tezcatlipoca and his alter ego sorcerer [necoc] Yāōtl "Enemies on Both Sides" once transformed themselves into women to copulate with Huemac.
Xōchipilli is an Aztec god seen as the patron of homosexuals and male prostitutes.
Native American and Inuit
In Inuit shamanism, the first two humans were Aakulujjuusi and Uumarnituq, both male. This same-sex couple desired company and decided to mate. This sexual encounter resulted in pregnancy for Uumarnituq. As he was physically not equipped to give birth, a spell was cast that changed his sex, giving him a vagina capable of passing the child. The now-female Uumarnituq was also responsible for introducing war into the world via magic, in order to curb overpopulation.
Many stories of Native Americans include Coyote seducing apparently lesbian couples, usually to his detriment. Other great spirits will sometimes take over a female body if no other presents itself when they wish to seduce a beautiful young woman.
Santería and Candomblé
Santería and Candomblé are syncretic religions derived from Yoruba diasporic beliefs and Catholicism, most prevalent in South Americas, including Cuba and Brazil. Their mythologies have many similarities to that of Yoruba, and contains a pantheon of Oríshas (spirits), comparable to (and often identified with) the lwa of Voodoo.
In one Cuban Santería "pataki", or mythological story, the sea goddess Yemaha is tricked into incestuous sex with her son Shango. To hide her shame at this event, she banished her other two sons, Inle and Abbata, to live at the bottom of the ocean, additionally cutting out Inle's tongue and making Abbata deaf. As a result of their isolation and loneliness, Inle and Abbata become passionate friends and then lovers, able to communicate empathically. This pataki is used to explain the origin of incest, muteness, and deafness in addition to homosexuality.
In Candomblé in Brazil there's Oxumaré, the rainbow serpent who is both male and female.
Haitian Vodou and Louisiana Voodoo
A large number of lwa (spirits or deities) exist in Haitian Vodou and Louisiana Voodoo. These lwa may be regarded as families of individuals or as a singular entity with distinct aspects, with links to particular areas of life.