In the face of anti-trans animosity, people across the gender spectrum are fighting for equity and protection of rights, underscoring a crucial reminder: being nonbinary is not new.

On the legislation floor this year, the number of anti-trans bills have already reached an all-time high record at over 620 bills, and these bills themselves are deeply connected to a legacy of colonialism that has established a rigid system of gender binaries across the world. The attacks against trans people, from bathroom bills to ongoing homicides that often target Black gender-variant people today, are alone proof of the larger efforts to maintain the binary.

Prior to American colonialism, gender variance has been embedded as part of indigenous culture. Namely, Two-Spirit (2S) people were seen as gifted and honored amongst Native Americans before European settlers violently reframed gender for the sake of Christianity and British legal standards.

Today, those who exist outside of the gender binary of “man” and “woman” often identify as nonbinary, though specificities vary according to each person’s relationship with their gender.

For example, “some [nonbinary] people have a gender that blends elements of being a man or a woman,” as described by trans nonprofit Advocates for Trans Equality. Additionally, those who are nonbinary may not feel attached to any gender overall, while some people’s gender may change over time.

While genders outside of the binary have long existed across the world, research on the nonbinary community remains limited. It wasn’t until June 2021 that extensive research had been conducted, with the LGBTQ think tank, the Williams Institute, publishing two large-scale studies that estimated more than one million nonbinary adults across the U.S. that year.

Notably, over three-in-four nonbinary adults in the report were found to be between the ages of 18 and 29, which aligns with precedented studies finding that younger generations like Gen Z are significantly more comfortable labeling themselves as part of the LGBTQ community.

When it comes to representation, nonbinary visibility is on the upswing with shows like hit-animation “Steven Universe,” sci-fi dramas like Netflix’s “The Umbrella Academy” and even chaotic dating reality shows like MTV’s “Are You The One” season 8.

Despite growing visibility, systemic challenges persist. In a world that has continued to rely on gender binaries, discrimination against nonbinary people often occurs at micro levels, from gender markers in identification forms or even the increased demand of gender-neutral public bathrooms.

In this landscape, some wins include the Equal Employment Opportunity Commission’s (EEOC) 2022 decision to officially add a nonbinary ‘X’ gender marker during the voluntary self-identification questions when filling out discrimination intake forms.

While looking ahead towards an inclusive future for all, it is vital to remember that gender fluidity is far from being a new concept—let alone a “trend.” In honor of Nonbinary Awareness Week, here are 13 must-know cultures that celebrated, respected and cherished gender variance prior to colonial influences that continue attempting to erase them.

Babaylan (Philippines)

The babaylan was a spiritual leader and healer who could be man, woman or both. They held significant societal roles, often serving as intermediaries between the physical and spiritual realms. Additionally, the pre-colonial Tagalog language had gender-neutral pronouns, suggesting a fluidity in understanding gender that extended beyond a strict binary. Early Spanish colonizers noted the presence of “asog” or “bayok,” men who lived as women, and held respected positions within their communities.

Burrnesha (Albania)

First documented in the 1800s but traced back to the 1400s in Northern Albania, burrnesha or “sworn virgins” were women who took a vow of chastity and wore male clothing to be viewed as men in the patriarchal society. The tradition exists to a smaller extent in Kosovo, Serbia, and Montenegro. As of last year, there were a dozen documented sworn virgins left in the Balkans.

Chibados (Angola)

In Luanda, now known as Angola, there was cultural acceptance of the third-gender called chibados, also known as quimbandas. Assigned male at birth, they carried themselves otherwise. A Portuguese soldier documented a similar culture in reference to the ‘quimbandas’ of Angola. They were part of the Ndongo and Matambo cultures, and were believed to have magical powers and insight. They were involved in political and military decisions, performing burials and even had the ability to marry other men.

Fa’afafine (Samoa)

According to the Samoa Fa’afafine Association, fa’afafine has been a part of island life for as long as anyone can remember. The fa’afafine community identifies as different from queer communities, and instead considered a third gender. Modern fa’afafine differ in two fundamental ways from their traditional counterparts: young effeminate Samoan boys may be recognised as fa’afafine by their parents, or if it becomes apparent that a boy wants to become a fa’afafine, he will be taught the duties and crafts of women. They are an extremely valuable member of Samoan society.

Femminielli and Femminiello (Italy)

Translated “little female-men,” femminielli was used as an expression of endearment. Though they were often described to be cross-dressing, indicators of their gender assigned at birth were not concealed or hidden. They were accepted as a “third sex” deemed special for combining the strengths of both man and woman. In particular, femminielli were thought to bring good luck, and Neapolitans often took newborn babies to them to hold. Additionally, they were also popular companions for gambling.

Hijra (India, Pakistan and Bangladesh)

Evidence of Hijras in Hindu society can be referenced back to Hindu holy texts, such as Ramayana and the Mahabharata across various South Asian territories. In the story, Hindu hero Arjuna becomes a third gender. During the era of the British Raj, authorities attempted to eradicate hijras, whom they saw as “a breach of public decency.” During British rule in India, they were held under the Criminal Tribes Act in 1871, labeled as a “criminal tribe” and therefore subjected to compulsory registration, strict monitoring and stigma until they were decriminalized in 1952.

Māhū (Hawaii)

In pre-colonial Hawaii, māhū, those who embody both masculine and feminine spirits, held esteemed positions within society. Praised for having a spiritual connection and knowledge, māhū were often served as healers, teachers of hula and keepers of cultural traditions. They were considered integral to maintaining harmony in the community.

Mamluk (Egypt)

During the Mamluk Sultanate in what is now known as Egypt from the 1200s to the 1700s, young girls who we perceived to have masculine traits were celebrated and raised as boys and afforded all of the legal and societal advantages. In the early Mamluk period, the transformation of girls into boys was cause for public celebrations.

Muxe (Mexico)

As Zapotec people of the Oaxacan peninsula, muxes are people who view themselves as neither man nor woman, but instead a distinct “third gender” in Mexico. Assigned male at birth, they embody female characteristics in presentation, behavior and professions—which at one point in time brought upon discrimination in denied education and jobs until their uprising in the 1970s.

Nadleehi and Dilbaa (Navajo)

The Navajo term nadleehi and dilbaa refer to non-cisgender people. They are part of the four genders in the traditional culture of Diné, also known as Navajo, a tribe that extends across U.S. states Utah, Arizona and New Mexico. Nadleehi refers to those assigned male at birth that embodies not just masculine spirit, while dilbaa refers to someone assigned female at birth that embodies not just feminine spirit. Both are considered to encompass both genders in one person.

Quariwarmi (Peru)

Ancient Incas worshiped a “dual-gendered god” known as Chuqui Chinchay, the deity of water, in which its manifestation on Earth was a wild cat. The quariwarmi shamans wore androgynous clothing as a third space between the masculine and the feminine, the present and the past, the living and the dead. “Their shamanic presence invoked the androgynous creative force often represented in Andean mythology,” according to scholar Michael J. Horswell. They were deemed sodomites by the conquering Spaniards.

Sistergirl and Brotherboy (Australia)

First Nations people who are not cis in Australia might use the term Sistergirl and Brotherboy. Sistergirls were those who embodied a female spirit and took on female roles within the community, while brotherboys were those who embodied a male spirit and took on male roles in the community.

Two-Spirit (Pan-Native American)

“Two-Spirit” is a modern umbrella term, an English translation of the Ojibwe “niizh manidoowag,” which refers to a person who embodies both masculine and feminine spirits. In Native American cultures, “Two-Spirit” individuals held important roles as healers, visionaries, and keepers of cultural knowledge, and were seen as bridges between the physical and spiritual worlds because their unique perspectives were highly valued