#3rdgenderpussy REVISED

I've had a lot of time to think lately, and I had this idea that as bottom gay men (ie: pussyboys, men who view/think of their anuses as pussy that for a lot of us we simply see ourselves only that way). See my post about being a pussy boy for more thoughts on it. Anyway, I've had three conversations this week about us being not male or female, but something very uniquely different. All mindset mostly, but also sexually. The idea that while male we are not men, just maybe boys; yet possess a pussy but not quite female either, although many of us think of ourselves as girls/gurls.

There is the whole idea that being feminine or "girly" and a male is a bad thing, something to be despised, ridiculed, reviled and seen as downright disgusting. I say bullshit! What or who gets to decide those things? Seriously, have you ever thought about that? None of us are the same, thankfully nor are we all created on the same level-- another shocking idea but guess what it's all ok. Men/males are allowed to cry, show emotion, enjoy things deemed feminine, see ourselves and behave as such and nothing is wrong with that either. There is is the whole idea too that women/females or anything in anyway related to them is seen as negative in regard to masculinity and I say bullshit to that too! That as males/boys, or what have you, that we can not and should not see our anuses as pussies or cunts or anything other feminine slang and I say bullshit to that too.

Not all bottoms are pussy. Controversial idea, for some I am sure, but for me it seems to be the truth. As pussyboys the vast majority of us only use "feminine" terms, if you will, for our anus/rectums---- pussy, cunt, twat gash or some combination of those words with others like boypussy/bussy/ and even mussy (short for manpussy, for those of us to old to not to be "boys", although boy is a state of mind as well). Not all bottoms think like this, nor do they want to for that matter, language for them is no "big" issue and may be just be simple "hole" and or "ass" end of story. Then the people in between the two ideas who may or may not fall into either group fully. 

A fair amount of us put ourselves, or our tops/Daddies put us into chastity locking/controlling the use of of our dicks although "unique" language can apply here as well i.e.: dicklet, cocklet, nub, clit, clitty, nubbin or other language that may fit that person best. But then again not all of us do that either, however here in the last three months I've noticed a "trend" in gay porn videos where the bottom stays completely limp while getting fucked silly. Maybe it's a nod to this idea of just their pussy being used or not, or that the use of their pussy outweighs actual ejaculation or not, or who knows the real reason why. I find it fascinating and intriguing to say the very least. Maybe it's because all our focus is on our pussy being fucked, maybe, like me, I find it easier getting fucked while limp.

My twitter explodes in likes, retweets, comments each time I refer to us as "girls" and I get it big time. The idea of pussyboys being girlie/feminine is a huge thing and I'm beginning to understand it in ways I never have given much thought about until recently. The idea of having feminine features: soft, hairless, docile, submissive, passive, non-confrontational, desiring to fully satisfy those we serve, a "weaker sex" even if you will, wearing lace panties, crossing our legs when sitting. Certainly not men, maybe not even male or even "boy" but something uniquely different, unique and wonderful. Again this is not certainly everyone who bottoms because the range of those who bottom is vast, diverse and no two people are thankfully exactly alike. How boring would that be? Add to this, as I believe I did in my post about being a pussyboy, lacy frilly "girlie" things like thigh highs, garters, lace panties/crotchless included, lingerie and even high-heels you can see the draw to being "girls". However, as I believe in my post about being pussyboys, anything beyond the aforementioned items, just my opinion, become something else: crossdressing, drag, impersonation, transgender in all of it's varying degrees and with all of their thinking/attitudes/beliefs and what they all bring to the table of diversity.

There is also has been a lot of talk about service this week too on Twitter, and for some of us being of service goes way beyond the sexual as well, and I get that too. There is is this whole idea of the 1950's Submissive that some people fall into, and that could be another post at another time for the sake of length here. 

But for me, personally, the biggest service I can be, the one that fulfills me in ways that normal service at times seems to lacks is being sexual. Meaning, naked, on all fours, my pussy high in the air and being used sexually as merely pussy. Sexual service for me is everything, it is why I bottomed the very first time I had sex, and why I 98% of the time bottom now. I view myself as HAVING pussy, meaning I want, need, desire, thrive and yes even fully live as a full and happy person with a dick/dicks, and yes even load/loads up my pussy. I was born to be pussy, meaning I'm happy with what I've been given, not questioning my gender but knowing full well as being gay, a bottom, a "boy", if you will--- which I believe is about state of mind versus age. That I was born to be fucked my men, and don't take offense in my my saying this; but by as many that WANT to fuck me. Basically a whore.

@fagdevon of Twitter tweeted out: "I’m nothing more than a life support system for my cunt. It’s meant to bring real Men pleasure!!" Immediate like and retweet from me because he gets it big time. That even his physical body is nothing more that the support system for being nothing more than cunt/pussy. I've felt this way since March myself, as nothing more than that and as I said above feel truly fulfilled when I'm like that, maybe it's the whore in me as I've also stated. It simply began because of a Pornhub video in which Devin Franco is called "pussy" back in March 2020, near the start of my self-isolation because of COVID-19. A whole new world was opened to me, a whole new way of thinking, and knowing very deep within me it was me, and has been me for decades, going to the very first time I was fucked.

If you follow me on Twitter I tweet mostly about being pussy, celebrating it, embracing it, claiming it and yes empowering us. No need for shame in my mind, or guilt even. It is innately who we are, a third gender, two-spirit person and in that thinking---just merely pussy. Can it be an option like on the census or something, just saying. My thinking also leads me to this idea that every tweet I send out it is going to include the hashtag #3rdgenderpussy actually thought up by @fagdevon, so thanks for that Devon. Devon and I had a conversation on Twitter about my findings on Native American thinking, historically, of being third-gender or what they term now as two-spirited as it "seems" more appropriate in our age of "political correctness/politeness". Once I began researching though I was fascinated by the idea and that this thinking goes back hundreds of years.

Below if you're interested is a brief history on two-spirit or third gender as they also call it and I think it supports my thinking, from a modern and historical point of view. I hope you get the thinking as well, and if it you that you too can take on this thinking as well.

Two-Spirit (also two spirit or, occasionally, two-spirited) is a modern, pan-Indian, umbrella term  used by some Indigenous North Americans to describe Native people in their communities who fulfill a traditional third-gender or other gender-variant which os a ceremonial and social role in their cultures.

The term two-spirit was created in 1990 at the Indigenous lesbian and gay international gathering in Winnipeg. The primary purpose of coining a new term was to encourage the replacement of the outdated and considered offensive, anthropological term, berdache. 

The term two-spirit is thus an Aboriginal-specific term of resistance to colonization and non-transferable to other cultures. There are several underlying reasons for two spirited Aboriginals' desire to distance themselves from the mainstream queer community." For Aboriginal people, their sexual orientation or gender identity is secondary to their ethnic identity. At the core of contemporary two-spirit identities is ethnicity, an awareness of being Native American as opposed to being white or being a member of any other ethnic group.

Berdache, in a very broad manner, is to identify an indigenous individual fulfilling one of many mixed gender roles in their tribe. Often in their writings they applied this term to any male who they perceived to be homosexual, bisexual, or effeminate, leading to a wide variety of diverse individuals being categorized under this imprecise term. At times they incorrectly implied that these individuals were intersex (or, hermaphrodites. The term berdache has always been repugnant to Indigenous people. De Vries writes, "Berdache is a derogatory term created by Europeans and perpetuated by anthropologists to define Native American who varied from Western norms that perceive gender, sex, and sexuality as binaries and inseparable." It derives from the French bardache meaning "passive homosexual", or even boy prostitute.

Nations and tribes used various words to describe various genders, sexes and sexualities. Many had separate words for the Western constructs of gays, lesbians, bisexuals, intersex individuals, cross-dressers, transgenders, gender-variant individuals, or "changing ones," third genders (men who live as women), and fourth genders (women who live as men) Even these categories are limiting, because they are based on Western language and ideas rooted in a dichotomous relationship between gender, sex, and sexuality. This language barrier limits our understanding of the traditional roles within Native American/First Nations culture.

It implies that the individual is both male and female and that these aspects are intertwined within them. The term moves away from traditional Native American/First Nations cultural identities and meanings of sexuality and gender variance. It does not take into account the terms and meanings from individual nations and tribes. ... Although two-spirit implies to some a spiritual nature, that one holds the spirit of two, both male and female, traditional Native Americans/First Nations peoples view this as a Western concept.

Several First Nations people describe themselves as very much unitary, neither "male" nor "female," much less a pair in one body. Nor did they report an assumption of duality within one body as a common concept within reservation communities; rather, people confided dismay at the Western proclivity for dichotomies. Outside Indo-European-speaking societies, "gender" would not be relevant to the social personae glosses "men" and "women," and "third gender" likely would be meaningless. The unsavory word "berdache" certainly ought to be ditched (Jacobs et al. 1997:3-5), but the urban American neologism "two-spirit" can be misleading.

With the urbanization and assimilation of Native peoples, individuals began utilizing Western terms, concepts, and identities, such as gay, lesbian, transgender, and intersex. These terms separated Native cultural identity from sexuality and gender identity, furthering a disconnect felt by many Native American/First Nations peoples in negotiating the boundaries of life between two worlds (Native and non-Native/Western). The term two-spirited was created to reconnect one's gender or sexual identity with her or his Native identity and culture....

Some Native Americans/First Nations people that hold to more traditional religious and cultural values view two-spirit as a cultural and social term, rather than one with any religious or spiritual meaning. ... Since historically, many "two-spirit" individuals held religious or spiritual roles, the term two spirit creates a disconnection from the past. The terms used by other tribes currently and historically do not translate directly into the English form of two spirit or the Ojibwe form of niizh manidoowag.

While some have found the term a useful tool for intertribal organizing, "the concept and word two-spirit has no traditional cultural significance".

With over 500 surviving Native American cultures, attitudes about sex and gender can be diverse.^[4] Even with the modern adoption of pan-Indian terms like two-spirit, and the creation of a modern pan-Indian community around this naming, not all cultures will perceive two-spirits the same way, or welcome a pan-Indian term to replace the terms already in use by their cultures. Additionally, not all contemporary Indigenous communities are supportive of their gender-variant and non-heterosexual people now. In these communities, those looking for two-spirit community have sometimes faced oppression and rejection. While existing terminology in many nations shows historical acknowledgement of differing sexual orientations and gender expressions, members of some these nations have also said that while variance was accepted, they never had separate or defined roles for these members of the community. Among the Indigenous communities that traditionally have roles for two-spirit people, specific terms in their own languages are used for the social and spiritual roles these individuals fulfill