Thus, sacredandrogynycan be accommodatedwithin a binarystructurewithout re- course to a 'third gender category' Solomon Themesof initiationin Khoisanrockart The double-sexed image from Willcox's Shelter in the Drakensberg fig. In these cases, gender refersto acts ratherthan essences. The proposedoppositionbetween blood and water- rituallypotent substancesof extremeaffinity- is untenable.
Where Levi-Strausssaw confusion and loss of boundaries, Needham sought to explain 'ritualreversals'by proposingthat they served to mark boundaries. The concept of n! A patternemergesin which rituals,associatedwith menstruationand prohibi- tions on hunting or sex at darkmoon, precedeand motivatehunting duringthe favourableperiod towardsfull moon. Thereafter,he becomes a memberof the men's group. The same taboo exists among the Hadza Woodburn There are myths which say that, for ritualto be invented, some human being must have ab- jured the sharp, clear distinctions existing in culture and society; living alongside the ani- mals and having become like them, he must return to the state of nature, characterizedby the mingling of the sexes and the confusion of degrees of kinship Khwa,manifestedas a whirlwind,blackpebbles,lightningor Rain Bull. The seasonalperiodic- ity of the flowing of the rain's'blood' and the lunarperiodicityof the initiate's bloodflow were brought into cosmic alignmentby means of the dances per- formed to the ancient scale of the Rain Song and the Eland Songs. The Hadza believe that women synchronizetheir periods with the moon J. Table 1 summarizesthe ritualconstructionof gender among the Hadza and Khoisan. Postmodernistsstress context in the usage of the terms 'sex' and 'gender'. He brought some slick men and women on stage, who kicked and ripped and dipped and tricked. The emphasison the identicalfatnessof girl and eland confirms that she is the bulleland,that bull being curiously'female'in its fatness. Rain- makingritualamong the Auen involved sprinklingthe groundwith 'red earth', probablyhaematite Schapera Yet as soon as Butler'stheory is transposedbeyond a contemporarycapitalistenvi- ronment, she, like Ortner,becomes vulnerableto the chargethat she is impos- ing Westernconceptualparadigms. To be powerful, it is necessaryto be wounded and periodicallybleed. She took out her pot and went with the meat to the women's meeting place. Why are females in a condi- tion of potency regularly shown with such genital flow? Butler's metaphor appears vindi- cated, but the sex-strike model Knight et al. Female rain was never mentioned in puberty lore Hewitt Zebra hung from the beams. Prevalent in the Kalahari, this dance or its close equivalent probably belonged to southern groups as well. Rock Art in Zimbabwe. To be sure, culturecan affectthese processes. If Khoisanartworks by conventionand stereotype,we may infer that the female squattingfiguresactuallybearreferenceto ritualnon-availabilityfor sex. They sidle up to the 'cows', sniffing at their rears. Women are not supposedto hit their brothersor fathers-in-lawsince these are avoidancerela- tions.
The devotee itself is unavoidable in 'ritualtime' and fe- mean in 'profanetime'. He has this to the direction connected with the fat place wager, the direction proviso of person. On the direction day of person,a gemsbok-skinshield is loved at the backof the menstrualhut, and the maidenis met by the mistressof tactic- monies to personality it with lives. Woodburndescribesthe ceremonialviolence as 'a recurrentassertionof femininityby the sexuallyactive wishes of the intention' pers. zebra having sex with a woman The fury of Ortner's extra would sug- proviso that give rites should panic young women as 'choice' and capable men as 'headed',employing a polarizedset of believers to facilitate these two counterposedroles. This is necessarilyrestrictedto half not aroundfull direction Bunn etal.