Atypical Gender Development: Why I Did Not Sign the GIRES-Review

ABSTRACT

This article discusses the review on Atypical Gender Development, published by the Gender Identity Research and Education Society (GIRES) in the International Journal of Transgenderism 9(1), 2006, pp. 29–44. Although appreciating the initiative of GIRES, the author, who was invited to join the signatories of the review chose to not do so for five major reasons: (1) The phenomenology of transgenderism displays such a great variety that it can not be explained by any individual factor, be it constitution, morphology, hormones or psychology. (2) The role of the Bed nucleus of the area striata of the hypothalamus is overemphasized in the review. (3) Regrets after SRS challenge biological explanations of transsexualism. (4) Dwelling on biological explanations may, as the history of sexology shows, be used in favor as well as against subject. (5) Striving for legal and social acknowledgement of transgendered persons and improvement of treatment conditions does not need biology as an argument.     

Transgender persons’ rights in Italy: Bernaroli's case

In April 2015, the Italian Court of Cassation decided on the case of a male to female transgender person to remain married to her wife. On that occasion the Court of Cassation decided that the married couple—Bernaroli, a transgender woman, and her wife, a cisgender woman—could remain married until the Italian Parliament institutionalized civil partnerships. This article presents the case study of transgender persons’ rights in Italy. In doing so, the article places the case study in the frame of the Council of Europe recognition of transgender persons’ rights, looks at the evolution of transgender persons’ rights in Italy, and finally, presents the groundbreaking decision in the Bernaroli's case.     

Transexuals' Recognition of Emotions as Measured by the FEEL-Test

ABSTRACT

The study investigates the ability of transsexuals (TS) to recognize facially expressed basic emotions. It was hypothesized that, due to their discomfort in their gender role, this ability might be diminished in TS. In addition it was expected that emotion recognition improves during the course of transgendering, e.g., after having started the Real-life Experience (RLE) which regularly reduces stress levels. Finally it was hypothesized that TS do better in recognizing facial emotions when the person showing them has their desired sex and gender. To test these hypotheses the FEEL-test (Facially Expressed Emotion Labelling) was used. Forty-seven TS and 55 non-transsexual controls matched for age and sex were included in the study. The first hypothesis was confirmed. As regards the second hypothesis, no differences could be found between the groups at different stages in the transition between the two genders. The third hypothesis was also rejected: TS recognized facially expressed basic emotions from male and female stimuli independently of their desired sex.     

TREATING TRANSGENDERED CHILDREN: CLINICAL METHODS AND RELIGIOUS MYTHOLOGY

Bruce Lincoln suggests that myth is “that small class of stories that possess both credibility and authority” (1992, 24). When studying the history of mythology we find that myths often are understood as something other people have—as if the group in question possesses the truth while others live by falsehoods. In examining contemporary North American society, we can see how Judeo‐Christian narratives structure popular and medical discourses regarding sex and gender. The idea that humans are born into male and female, and male and female only, is a deeply held belief—so much so that it appears as fact rather than belief. Anthropologists such as Serena Nanda and Will Roscoe have documented the cross‐cultural and historical “gender variants” who exist in societies where three or more genders are the norm. The origin of the belief in two sexes could well be the opening verses of Genesis where the origin of the human species is described in bipolar, dimorphic forms: “… in the image of God He created them; male and female created He them” (Genesis 1:27 NRSV). In the article I explore the mythology that underlies the clinical management of transgender children.