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Venice, Metropolitan City of Venice, Italy

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While not explicitly trans* or genderfluid, the annual celebration of the Venetian Carnival, with its extravagant display of masked faces and bodies, of sophisticated silks, pantaloons and bucked shoes, is without a doubt an opportunity to experiment, to disguise, to go incognito. In times past, gay Venetians would swathe themselves in ladylike garb and mask up to approach and flirt with men. I like to think of this centuries-old festival as a celebration of freedom and intrigue.

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I am Helmut, a transmasculine Italian person.

In Italy, gender fluidity is recognized but not always respected. Approximately 1% of Italians identify with a gender identity other than male or female, including those who are transgender, non-binary, or gender-fluid. This percentage is slightly lower than the global average of 2%.

The main issue is the Italian language, which genders both nouns, pronouns and adjectives in the binary masculine/feminine.

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Vomero, Naples, Metropolitan City of Naples, Italy

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“Today, we would describe femminelle as non-binary or genderqueer,” explains Paolo Valerio, an honorary professor of psychology at Naples University. “It was a phenomenon that had to do with a certain world. When that world ended, they [the femminelle] had to change too”. But they, like Naples, evolved and carry on making the city as colourful and diverse as ever.

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Legend has it that when Ulysses managed to escape the fatal chant of the sirens, the creatures were overwhelmed with shame. One of them, Parthenope, couldn't bear the dishonor and killed herself by drowning in the sea. Her body was washed ashore on the land that would later become one of the most lively cities of the Mediterranean: Naples.

Today it's difficult to imagine the Naples that once was. The city went from a small Greek colony in the first millennium B.C. to one of the most populous European centers in the 17th century. In between, it was conquered by the Byzantines, Normans, Saracens, Germans, Hungarians, and Spanish. Each ruler left a deep mark on the urban development, culture, and characters of their Neapolitan subjects. Throughout the centuries, the myth of Parthenope was forgotten, rediscovered, and eventually immortalized in several decorations and monuments scattered across Naples's streets.

As I stroll through the maze of alleys in the (Spanish Neighborhoods), I am absorbed in thought. Surrounded by the constant noise of motor scooters and the ever-present sight of Quartieri Spagnoli laundry drying outside balconies, I think not of Naples's rulers, but about some of the city's most historical residents: the femminelle .

Far from the specific language we use to address the complexity of gender today, femminella (and its male form femminiello ) is Neapolitan dialect used to indicate anyone that doesn't quite fit the common concept of masculinity.

What people usually mean by the word is somebody assigned male at birth who recognises themself as female and therefore fulfill roles traditionally attributed to women: sewing and stitching, cleaning, taking care of the elderly, etc.

It goes without saying that the definition is highly problematic. What is, I ask myself, Naples's "concept of masculinity"? As I recently watched Paolo Sorrentino's 2021 film , I immediately thought of the city's male legend: footballer and macho-icon The Hand of God Diego Maradona. Wealth, popularity, and a certain success with women made him an icon and role-model for an entire generation of men. In Naples, Maradona still enjoys the same level of veneration as the patron saint of the city San Gennaro.

Between these sacred and profane male icons stand the femminelle. "Today, we would describe femminelle as non-binary or genderqueer," explains Paolo Valerio, a honorary professor of psychology at the city's university. "It was a phenomenon that had to do with a certain world. When that world ended, they [the femminelle ] had to change too," he adds.

I question myself about the "certain world" Paolo refers to, and I find an answer in the ancient culture typical of the south Mediterranean in which gender roles were strictly prescribed and interactions between men and women were generally disallowed, if not banned altogether.

The first written account of a femminella dates back to the 16th century and is not so positive (even living in the Renaissance had some cultural limitations). More recently, in his powerful book (The Skin, 1949), Curzio Malaparte gives documentary-style accounts on the meaningful role femminelle used to play in Naples's culture.

Although the modernization of the country and the Italian feminist movements of the 1960s and 70s shook this culture to its core, some patriarchal dynamics still linger in Campania today.

In all of this, however, the femminelle resisted-and it's one of the best paradoxes the city could offer.

The term femminiello itself is highly ambivalent: it's an expression indicating playfulness that is, in fact, subtly taunting. It manifests fascination and attraction on one side, and isolation and distance on the other.

A constant presence in the life of Naples's historical neighborhoods-what writer Matilde Serao coined "the belly of Naples"- femminelle were liked and well-regarded by the general population. Quite surprisingly, the moments in which they were the protagonists of collective life were during popular and religious festivities. Considering the Catholic Church's historical aversion to queer people, I find it fascinating that the most popular event for the femminelle was (and still is) the feast of Candlemas, celebrated by a procession to the Marian Sanctuary of Montevergine on top of a mountain near Naples.

Every year, femminelle make a pilgrimage to the mountaintop to pay homage to the image of the Madonna Schiavona . Together with the other pilgrims, they participate in traditional dances in the square outside the church. The event is known as the juta dei femminielli and has become a well-known event for the whole queer community of southern Italy.

Valerio tells me that the Sanctuary of Montevergine is said to be built on the former site of a temple dedicated to the Phrigian goddess Cybele, who was known in Ancient Rome as Magna Mater ("Great Mother"), goddess of the mountain and of the sky above it-a striking dualism. Catholicism eventually substituted her with the Virgin Mary, keeping the female archetype intact.

Other rituals associated to femminelle are the sposalizio mascolino , in which two femminelle would enact a wedding; the , in which a femminella , with the help of friends, staged a baby's birth; and , a lottery-style board game. Those lucky enough to have witnessed these events, which are becoming rarer and rarer, describe them in terms that range from amusing to magical.

It's through these rituals that the syncretistic nature of Naples emerges: a mixture of cultural elements dating back to the first Greek colonists that founded the city on the spot where they found the body of Parthenope.

Although the rites are still performed occasionally, are generally described as a historical phenomenon. After femminelle World War II, the transformation of urban structure and the global push towards cultural homogenization substantially impacted them. Far from fitting with heterosexual culture, femminelle also don't conform to the contemporary models of homosexual and transgender culture that, however slowly, are nowadays rooting in Italy too.

As I keep walking the dark slabs of volcanic rock that pave the center of Naples, I remember: ancient Greeks didn't depict sirens like women with fish-tails, but rather as half-bird creatures with wings and talons. As both human and animal, Parthenope embodied the union of opposites and became a symbol of prosperity. She was a powerful being in touch with both earth and sky, like Cybele and Montevergine's image of Mary.

Unconsciously or not, some of these cultural references were handed down to the femminelle . As modern sirens, they safeguarded the complexity of Naples, a city whose streets, so famous for being full of life, are (for one thing) built right on top of catacombs.

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Femminelle: On the Trails of Naples's Ancient Genderqueer Community - Italy Segreta

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Femminiello indicates playfulness, but subtly taunting. It manifests fascination, attraction on one side, isolation, distance on the other.

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Palatino, Rome, Metropolitan City of Rome Capital, Italy

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Out History Project: Elagabalus, Empress of Rome

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Out History Project: Elagabalus, Empress of Rome

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By Alexis Mijatovic

Elagabalus' name is not quite as notorious as that of Nero and Caligula, or even Commodus, recently featured as the villain in Russell Crowe's Gladiator. Like the three emperors mentioned above, Elagabalus has consistently been ranked among the worst and most depraved holders of the Imperial honor. Her reported atrocities and crimes however almost entirely fall under the categories of upsetting the gender, cultural and religious norms of Roman society. In this biography I will briefly narrate her life and evaluate what her contemporaries found so shocking about her. I will also show how examining her life and career can teach us much about the intersections of cultural conflict in ancient times and the lavish amount of attention transgender phenomenon have received since at least as long as history was recorded.

Name and Pronouns

First a note on name and pronouns: Historical sources uniformly refer to Elagabalus with male pronouns. The emperor is best known under this title (which is grammatically masculine) and she was assigned male at birth. I have decided to use female pronouns because, based on the evidence, this choice is just as valid as male pronouns. The three extant sources from antiquity, while they do contradict each other, still broadly concur that the sovereign did have very strong manifestations of cross-gender behavior. Telling aspects such as the story related by Dio Cassius that Elagabalus offered half the empire to the surgeon that would correct her genitalia seem to go far beyond merely scandalizing an effeminate monarch and more towards showing the desperation a transgender person might well feel in an age long before any methods were found to modify her body according to her desires.

Background

Elagabalus was born in the year 203 AD, and her brief reign occurred in the years 218-222 at the end of which she was killed. Well known through the ages, Elagabalus lived a very short but tumultuous life. Related to the family of Septimius Severus, Elagabalus was born into the highest level of privilege in Ancient Rome.

Elagabalus was inducted to the hereditary priesthood of the solar deity El Gabal, who was worshipped in her native city as the supreme deity. In a different approach to the Greeks and Romans who erected statues of their deities in their temples, El Gabal was worshiped in the form of a meteoric black stone. Elaborate ceremonies would mark this stone's entry and brief residence in Rome.

Septimius Severus was a Roman general of North African origin who wrested the supreme power after the period of chaos that ensued from Commodus' death (the son of one of the last of the "Five Good Emperors," Marcus Aurelius). While Severus restored order to Rome, his stern and highly militaristic dictatorship undermined traditional Roman institutions (such as the Senate). Severus' son, Caracalla was a ruthless tyrant, succeeding his father along with his brother Geta. The cleverly ruthless Caracalla killed the equally ruthless but clumsier Geta. Caracalla continued the militaristic dictatorship of Septimius Severus but was known for more erratic behavior. His most famous legal act was the widening of Roman citizenship to include virtually all free inhabitants of the Empire. This act helped further weaken the Roman tradition by weakening cultural and social distinctions. While this act seems appealing to modern sensibilities, it seems to have simply been a brazen ploy to increase tax revenues. Caracalla was killed by his soldiers in a plot, and the usurper Marcrinus (of commoner descent) took the throne for a brief period. The emergence of the military as the only legitimate source of power and the weakening of Roman tradition both became especially present in the Severan era and help us understand the context of Elagabalus' brief reign.

Marcrinus' welcome was quickly worn out when he attempted to reform the pay of the Roman legions to assist the solvency of the Empire. His attempted fiscal reforms angered the soldiers who, after overthrowing Caracalla, now missed that Emperor's generous ways. The atmosphere all over Rome became very tense. Enter Julia Mamaea, the sister-in-law of Septimius Severus. She claimed that Elagabalus, the young child-priest, was the illegitimate son of Caracalla and this claim cemented that young person's rise to the throne.

What makes Elagabalus rise to fame and power unusual was that the soldiers who had a chance to see her were entranced by her beauty as she danced ceremonies to El Gabal. All the ancient authors describe her sensuous robes that she wore while performing priestly duties. The fact that young boys could be sexually objectified and sexualized as much as women in the Classical world no doubt adds to Elagabalus' ability to woo soldiers by dancing in luxurious robes and elaborate makeup rather than gain their respect with military feats in armor and sword.

Skilled generals and soldiers supported Elagabalus so Marcrinus' forces were quickly defeated and the way was cleared for Elagabalus to reign.

Reign

The young Empress (for that is what she wanted to call herself) wasn't used to the exercise of power. All the ancient sources agree that she made irresponsible appointments to the highest offices of government and religion. Herodian and the Historia Augusta salaciously assert that Elagabalus was in the habit of appointing ministers on account of the length of their penises.
The reign witnessed many actions that caused shock and offense to conservative Romans. Elagabalus married a vestal virgin, claiming, according to Herodian, that the priestly marriage would create divine children. Vestals' chastity was very important to Roman religious practice and the punishment for violating chastity used to be execution by live burial. This marriage was thus an unprecedented violation akin to desecrating the Eucharist for observant Roman Catholics. Furthermore Elagabalus arranged a marriage between her deity El Gabal and Urania the goddess most worshiped in Carthage, which was the most ancient and hated enemy of Rome. In order to participate in her administration and gain Imperial favor, senators and other Roman dignitaries were forced to dress in un-Roman ways and to participate in elaborate sacrifices and other ceremonies.

The topic of Elagabalus' genitalia comes up frequently. One way Greeks and Romans distinguished themselves from the near Eastern civilizations was that they did not practice and abhorred circumcision. The ancient sources claim that Elagabalus was circumcised as part of the requirements for the priestly profession and the later Historia Augusta even claims that her penis was infibulated (meaning that the head of the penis was divided in two.) Castration, according to Dio Cassius, was one of Elagabalus' fondest desires, not out of religion but out of "effeminacy." This last statement seems to very strongly indicate a condition that would today be called transsexualism.

The only symbols of Elagabalus reign that survive are precious metal coins and a very few examples of statuary. Many of the coins do indeed show the religious changes: displaying the meteoric stone of El Gabal and calling for that deity's blessings. The statuary on the other hand shows a young man with hair cut in classic Roman style and thus seems designed to placate those of traditional feelings as it showed the young ruler as being similar in appearance to Caracalla and other Roman emperors. Some historians use this lack of archeological evidence to claim that Elagabalus cross gender behavior was greatly exaggerated or even simply made up to smear her. I think it is just as plausible that the fact that only gender normative visual records of Elagabalus survive shows that her sexual and gender variance was disapproved of and often hidden and can lead one to suppose that only images more respectable to Ancient Roman values were preserved, while evidence of cross gender behavior was effaced.
As Elagabalus' standing decreased in the eyes of powerful Romans, she was forced to adopt her cousin Severus Alexander as a "son" and successor. Alexander was only four years younger! Meticulous care was taken to ensure that this boy was not corrupted by his eccentric cousin and was instead carefully reared according to the most conservative Greco-Roman values. Understanding quickly that Alexander was a threat, Elagabalus sought to remove him but the ploy failed and when coming to appear before the camp of the Praetorian guards, Elagabalus was murdered along with her mother. Their mutilated bodies were carried through the streets and then thrown into the Tiber as if to wash away the upset that came upon the Roman world.

Legacy

After Elagabalus' reign, women were never allowed to enter the building where the Senate was convened. Her establishment of a "women's senate" was considered one of the many examples of Elagabalus' depravity. The fact that women like her grandmother, mother, and aunt wielded significant power and influence was also condemned by writers with deep patriarchal values. Care was taken to erase Elagabalus from the historical record like other Roman emperors that were considered tyrants in a process called damnatio memoriae. Elagabalus was used by subsequent historians, Roman and post-Roman, as an example of one of the worst rulers ever.

Transgender behavior existed in Rome before and after Elagabalus. Transgender practice was tolerated and even sometimes respected by the Roman populace when it was practiced by the male-born priestesses of Cybele, known as the Gallae. These women would celebrate a taurobolium which (originally meant to be the castration of a bull) was a castration ceremony where someone formally defined as male would lose their genitalia, bleed like in menstruation or childbirth, and then subsequently wear women's clothing and go by female names. Like other cultural practices this was a highly ritualistic and mystical understanding of gender identity. Rome was a vast empire and culturally diverse empire and in some respects it can be said a marketplace of religions existed. A male-born person with strong cross gender identification could potentially seek out the local Gallae temple to Cybele and have herself castrated, both to please her goddess and also perhaps to fix a deep inadequate feeling toward her own anatomy.

The Gallae however, existed somewhat on the periphery of Roman society. While Roman polytheism greatly revered the Goddess Cybele as a very important goddess, her worship was not considered Roman and was not integrated with traditional Roman practice. For a brief span that didn't exceed four years, however, a radical transgender and religious experiment was imposed on the Roman world by a passionate young person known as Elagabalus. It is a mistake to suppose that Elagabalus had goals akin to contemporary understandings of feminism and gender theory: Elagabalus was a product of her own time and place and the social structures in force at the time ensured her rise to power. Transgender people and phenomena have always existed but for once a person of strong gender variance caused a deep upset in an ancient culture.

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Challenging Gender Boundaries: A Trans Biography Project by Students of Catherine Jacquet

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By Alexis Mijatovic Elagabalus' name is not quite as notorious as that of Nero and Caligula, or even Commodus, recently featured as the villain in Russell Crowe's Gladiator. Like the three emperors mentioned above, Elagabalus has consistently been ranked among the worst and most depraved holders of the Imperial honor.

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Palatino, Rome, Metropolitan City of Rome Capital, Italy

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A bust of Elagabalus in the Musei Capitolini, Rome

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According to Roman historians and academics, Emperor/Empress Elagabalus was gender fluid, leaning towards the feminine end of the spectrum. Elagabalus was born in the year 203 CE, and her brief reign occurred in the years 218-222 at the end of which she was murdered. She self referred as Empress. Castration, according to contemporary historian Dio Cassius, was one of Elagabalus’ desires, not due to ritual reasons but out of “effeminacy.” This last statement seems to strongly indicate a procedure that would today be called gender-affirming surgery.

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Femminielli or femmenielli (singular femminiello, also spelled as femmeniello) are folx who embody a third gender role in traditional Neapolitan culture.

The first written account of a femminello dates to the 16th century and is not overly positive. In his book La Pelle (The Skin, 1949), Curzio Malaparte gives documentary-style accounts on the meaningful role femminelli used to play in Naples’s culture. The term doesn't sit well with modern Western notions of "gay men" versus "trans women" as both categories overlap to a degree in the case of femminielli. Today, the term does not carry a stigma; instead, femminielli are traditionally believed to bring good luck.