User:Enejill/sandbox

This is what I added to third gender-

Gender is organized differently in the eastern cultures than it is in the west. In the non-western cultures there is the ability to cross between the realms of male and female. This is seen as mediating between the worlds of the spirit and the mundane. [113] It is seen as a positive, and is almost revered in most eastern cultures. Whereas in western cultures people who don’t conform to heteronormative ideals are seen as sick, insufficiently formed, or even worse. Gender disphoria is defined by the DSM (Diagnostic Statistical Manual for Mental Disorders) as “a strong and persistent cross gender identification” and “persistent discomfort about one’s assigned sex or a sense of the appropriateness in the gender role of that sex.” (DMM-IV, p. 537)[114] In comparison with the non-western cultures that are not materially based where there are socially established third gender roles, known neither as male nor female. Although there are many examples given here are a few others that may further illustrate the cultural beliefs of different regions and the impact it has on the acceptance or acknowledgement of a third gender throughout them. In Africa women can be recognized as a “female husband” in which they enjoy all of the privileges of men and are recognized as such, their femaleness although not acknowledged, nor is it forgotten. [115] Hijras, of India, are one of the most recognized and socially accepted groups of third genders. This may be due to the notion of reincarnation which reduces not only gender categorization but sex and species, believing in a more fluid and mutable categorization. There are countless other cultures in which the third gender is recognized as an intermediate being rather than being seen as a movement from one sex to the other conventional gender, either male to female or vice versa.[116] Based on a study of those who thought themselves to be a member of a third gender in the United States, Ingrid M. Sells found that they were aware of feeling different typically from the age of 5.[117]Because of both peer and parental pressure, those growing up with the most ambiguous appearance led the most troubled childhoods and difficulties later on in life. Strangely enough in Sells study she discovered similarities between the third-genders of the east and those of the west. They both tended to have healing powers in that nearly half interviewed were healers or in the medical profession. A majority of them, again like their eastern counterparts, were artistic, to the degree that they were able to make a living from their abilities. The ability to mediate between men and women was again a common skill and often times were considered to possess a wider than typical perspective with the ability to understand both sides.[118] The most notable results of Sell’s study is that 93% of the third genders interviewed appeared to, again like their eastern counterparts, possess “paranormal” type abilities. These findings indicate that there are numerous similarities between the third genders of both the eastern and the western cultures.[119] This illustrates that there may be elements of these individuals that are transcultural and innate in gender intermediacy. Perhaps as western societies progress beyond the “two and only two” gender associations that most are accustomed to they will become more understanding and acknowledge the idea of a third gender instead of viewing it as a disorder.

^ Sell, Ingrid M. “Third gender: A qualitative study of the experience of individuals who identify as being neither man nor woman.” The Psychotherapy Patient. 13.1/2 (2004): p.132 Jump up ^ Sell, Ingrid M. “Third gender: A qualitative study of the experience of individuals who identify as being neither man nor woman.” The Psychotherapy Patient. 13.1/2 (2004): p.132 Jump up ^ Sell, Ingrid M. “Third gender: A qualitative study of the experience of individuals who identify as being neither man nor woman.” The Psychotherapy Patient. 13.1/2 (2004): p.135 Jump up ^ Hines, Sally, and Tam Sanger. Transgender Identities: Towards a Social Analysis of Gender Diversity. New York: Routledge, 2010. Print. p.244 Jump up ^ Sell, Ingrid M. “Third gender: A qualitative study of the experience of individuals who identify as being neither man nor woman.” The Psychotherapy Patient. 13.1/2 (2004): p.139 Jump up ^ Sell, Ingrid M. “Third gender: A qualitative study of the experience of individuals who identify as being neither man nor woman.” The Psychotherapy Patient. 13.1/2 (2004): p.139 Jump up ^ Sell, Ingrid M. “Third gender: A qualitative study of the experience of individuals who identify as being neither man nor woman.” The Psychotherapy Patient. 13.1/2 (2004): p.141

In addition I briefly commented on two peers articles. One was on the concept of doing gender. This is what I wrote:

Hello- was looking at your article on doing gender. I think what you included enabled the reader to get a good idea and definition of the concept of doing gender. The way you were able to define the term made it easy for all to comprehend. Great job.

The second article I reviewed was LGBT tourism, which was an article that was added to, where doing gender was a new topic created. Anyway these were my brief comments:

I think that your addition to the LGBT tourism article was quite informative and included some very interesting additions. I am surprised that Seattle's pride fest is larger than the one held in San Francisco. It is also awesome that there are more family friendly gay venues available. I think that you did an great job in discovering information for the article.

Homeless counts and possible reasons or stats on homelessness.

Annual one night count in Seattle. Look into the reasons behind why or how or the stats of who are on our streets

Gender X is another term for the idea of a third gender. The idea of a third gender may sound foreign, in a way it is yet also it is not. A third gender is nothing new in India, where there is the hijra which can be a transgendered individual or it may be what we once considered a hermaphrodite. In India one can also be considered a eunuch. In Thailand, the term ladyboy is used quite frequently to describe a transgendered individual. Another term that I encountered time and again is kathoey which has a similar meaning. I might add that in Thailand the third gender seems to be a generally accepted classification in the Thai culture. Just this year Germany has allowed the gender box on a birth certificate to be left blank to be filled in at a later date by the child upon their determination of sex. Australia is allowing a third box entitled Gender X in which a transgender can be classified on their passport.

The Hijra occupy a liminal role in Indian society, occupying neither specific caste nor gender roles. The idea of reincarnation is incredibly harmonious with the notion of sex/gender pluralism-for it includes those who incarnate in a variety of sexes/genders at different times. Hijras are known to behave in a range of behavior known to both men and women: wearing female attire and hairstyles, but also using vulgar speech and smoking. Oftentimes they resemble Western drag queens in many of their norms of behavior, exhibiting a pseudo-masculinity and also engaging in performance that satirizes gender and social relations. They perform a ritual role in India society, performing dances, offerings and blessings at life events. They live communally and support themselves via prostitution and begging. The term hijra originates from “hij” which translates into a journey that has begun yet has not ended. This suggests that the journey that they are embarking on will no longer allow them to associate as male, nor will be they ever be classified as female. Hijras completely adopt a culturally and religiously framed feminine way of life. The influence of Hindu religious belief is strong in the perception of this community. Transformations of gender are themes in Hindu myth and ritual. Various deities and humans take on sexually ambiguous roles, indicating the significance of hijra in Indian society. .Hijras perform at celebrations of the birth of children. In one ritual, they examine the genitals of newborns, and claim any baby born intersexed as part of their community. Children with defective or malformed male sex organs may be classified as hijra. Hijras role in Indian culture is changing mainly because of Western influences. Despite social acceptance, they struggle with legal recognition of their lifestyle and as a result they have a difficult time obtaining the benefits of essential civil and political rights. Despite this, some hijras have been able to have successful careers in the media and politics; this has enabled them to provide a voice to the unheard. Because they gained the right to vote in 1994, they have had political successes in various states throughout India. Often times they have the support of religiously affiliated majority parties because they are seen as “safe” candidates. Kamla Jaan, a hijra, ran as an independent, and was elected mayor of Katni. In Indian society the hijras are viewed as safe choices as future leaders, for they are secular, casteless and asexual. They have been described as “Embodiments of respect and morality, above traditional corruption that permeates Indian politics.” They are seen as having the ability to understand the outsider and to know what the downtrodden have experienced. Hijras are becoming more visible in India’s fashion society and they have even been represented positively in Bollywood films. In 2008, the first hijra was cast in a leading role in a film. A “T” for transgender is a designation that is used for ration cards for hijras in addition to the male, female, other designations on the Indian passport. Their increased visibility seems to have afforded them some progress and acceptance in the eyes of the Indian nation. Separate toilets and options on driver’s licenses are areas that are being considered to better accommodate hijras and transgenders both. Strides are being made yet the plight of the hijra is nowhere near over. Even with increased visibility, they are still considered a community invisible in the eyes of most.

Bering, Jessie. “The third gender.” Scientific American Mind. 21.2 (2010). 60-63. “In Far-Eastern countries such as Korea, Malaysia, Singapore and Thailand, fewer than 5 percent of MtF transsexuals may be heterosexuals. The rest are homosexual biological males, usually extremely feminine in their behavior and appearance and exclusively attracted to men. In striking contrast, this ratio of gay to straight is almost perfectly flipped in the West, where 75 percent or more of American and British MtF transsexuals are heterosexual-attracted to women-or bisexual.” This explains culture’s role in the the third gender. I chose to use this article because it came up a lot in my researching the topic. Also it brings up the topic of “autogynephilia” which is the concept of biological males who are attracted to women but who wish to transition to a female identity. They are sexually aroused by the thought of themselves being female. It is also from an American source, a lot of my sources were not American in origin or even western.

Bochenek, Michael, and Kyle Knight. "Establishing A Third Gender Category In Nepal: Process And Prognosis." Emory International Law Review 26.1 (2012): 11-41. Academic Search Complete. Web. 3 Nov. 2013. “…the definition of the Nepali third gender as the court established it and puts this definition in the context of non-binary gender definitions according to academic literature and other cases and systems that explicitly or implicitly refer to a third gender category. This article studies the third gender category within legal and political systems in Nepal. There is such a rich history in Nepal of third gender individuals yet this article goes into their rights and legal documentation of a third gender. Being a legal journal, it looks into legal cases from other countries also.

Chakraborty, Ajanta. “A census first for the third gender.” Times of India. (2013). “Transgenders are being included in the census for the first time. The officials scanned the census codes …branding them as others.” This article shows the hesitancy of people in India, who are for the first time able to be included on the census. They were referred to as “others” in the census code. They are willing to participate for the right to vote. They are looking for a voice. It’s a good example because it illustrated the increasing rights and acceptability of the third gender.

Patel, Amisha R. "India's Hijras: The Case For Transgender Rights." George Washington International Law Review 42.4 (2010): 835-863. Academic Search Complete. Web. 3 Nov. 2013. “The hijra existence is “deeply rooted in Indian culture.” The ancient Hindu text of the Ramayana references a “third gender” neither male nor female, as individuals who Lord Rama blesses.” This article I found important because it referenced the Hijras in India and how their history is deeply rooted in that of India. Many ancient and religious texts reference the Hijira. The article mentions Nepal and its long history with the third gender.

Rudacille, Deborah. The Riddle of Gender: Science, Activism, and Transgender Rights. New York: Anchor, 2006. Print. “Gender variance should be considered neither an anomaly nor a pathology, but a simple variation. Variety is nature’s way.” This is an older book, older in relation to the articles that I have included. It seemed to be a good combination of science and feelings that will possibly provide me with compassionate information that is scientifically based. It also has a follow up written two years after the book was initially written in response to the original claims. Savage, Ellena. "Gender More Than Anatomy." Eureka Street 21.14 (2011): 36-37. Academic “This year, Nepal was the first state to include a “third gender” in its national census.” This article I found helpful because it was recently written. It referenced the fact that Nepal has begun including a third gender count within their census. The author thinks that their number should be taken into account in Australia. She goes on about her opinion of the importance of allowing transgender, or third gender individuals to have a voice, and to be counted. Sell, Ingrid M. “Third gender: A qualitative study of the experience of individuals who identify as being neither man nor woman.”  The Psychotherapy Patient. 13.1/2 (2004): 131-145. “Power is recognized by many non-Western cultures where the ability to cross between the realms of male and female is seen as signifying a corresponding ability to mediate between the worlds of spirit and mundane.” This might be helpful for again it was a study in the United States, where there is not a lot of historical precedence to go off of. It is also a study that is of people that may be your neighbor and as a result made it more personal to me. The article discusses the polarity of the sexes and shares how the third gender is typically received in the west. Sharma, Sachin. "Transsexual person leads the fight for third gender." Times of India 18 Aug. 2013. General OneFile. Web. 23 Oct. 2013. “India's hijras struggle as a traditionally marginalized social class, subject to gender violence and various other human rights violations. Confined to live on the outskirts of regulated society, the plight of the hijra remains largely invisible.”

This article is about a current case in which a third gender person in India is looking for a change in policy in which the state will cover surgical procedures for a sex change operation. Again this is important because it is news. It is current information of the ever changing fight for the rights of the third gender individuals. Sridevan, Prabha. "The third gender's right to dignity." Hindu [English] 31 May 2012. General OneFile. Web. 3 Nov. 2013. “The Pakistan Supreme Court recently ruled that those who do not consider themselves to be either male or female should be allowed to choose an alternative sex in their national identity cards.” This was again a recent story in which third gender individuals in Pakistan were eligible to choose an alternative sex on their national identity card. The article goes into the harsh lives of people who are transgendered and how they see this as a step towards acceptance.

White, Hillary. Generation ‘X’: Germany to allow third ‘blank gender’ for birth certificates. (2013) Retrieved from http://www.Lifesitenews.com. “This would seem to operate as a narrow third gender recognition even if it isn’t being called as such.” This article was used because of its timing. Just two days ago a law went into effect that Germany would allow a third option on a birth certificate. This was the option of leaving the sex on the birth certificate blank until a future date. This enables the child to fill it in as they see fit, later in life. Again this just shows the progress that the third sex is making in today’s society.