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hrj(I explain the LHMP here.)
In summarizing this article, it's been a little tricky to be respectful regarding gender reference. Based on the discussions in the article, it seems that there is much variation as to where individual "sworn virgins" would identify on a transgender scale. Because the discussion indicates that gender self-identity is not uniform, it seems inaccurate to use either female or male reference universally. Although the specific social role under consideration here should not be considered a "lesbian" category, it provides a valuable real-life example of historic cross-gender behavior (both in fiction and life) that might otherwise be dismissed as exaggerated or implausible.
* * *
Dickemann, Mildred. 1997. “The Balkan Sworn Virgin: A Cross-Gendered Female Role” in Islamic Homosexualities - Culture, History, and Literature, ed. by Stephen O. Murray & Will Roscoe. New York University Press, New York. ISBN 0-8147-7468-7
Although this article concerns itself with evidence from 20th century ethnographic work, a number of researchers have suggested that the evidence of folklore and earlier historic references indicate that a recognized role of this type previously existed much more widely in various European cultures. (See, e.g., Clover 1995 covered previously.) The “sworn virgins” represent a trans-gender role, although one expressed with a broad range of variation in gender expression and identity. The basic characteristics of the role are: a woman elects or is selected to fulfill a masculine social role and swears to forego sexual relations with men. The context generally requires that there be no brothers--a situation that creates a functional void in the family structure of the strongly-patriarchal and gender-segregated traditional societies in which the role occurs. The need for a “surrogate son”, although significant, is not the only motivation and marriage-avoidance or the desire to provide support for a widowed mother are also cited, and in individual cases a childhood preference for male gender performance was mentioned. The “sworn virgins” typically wear male dress, perform male occupations, and are given the social privileges of men (and may participate in misogynistic language and practices). Other gender attributes may vary: they may take on male names or retain female ones, they may use (or be referred to) using male pronouns or female ones. Officially, the disavowal of sexual relations with men was permanent, however there are anecdotal cases of later reversals or covert sex with men. The available evidence for relations with women is scanty, but again there are anecdotal cases of two sworn virgins becoming “blood sisters” and forming a household together, as well as more common acknowledgment of sexual attraction to women and some cases of marriage to women or regular sexual liaisons with women. In at least one case, one of these couples is described as identifying as lesbian. But romantic or sexual desire/activity with women was not considered a core aspect of the role.
Keywords: crossdressing transgender sex desire
In summarizing this article, it's been a little tricky to be respectful regarding gender reference. Based on the discussions in the article, it seems that there is much variation as to where individual "sworn virgins" would identify on a transgender scale. Because the discussion indicates that gender self-identity is not uniform, it seems inaccurate to use either female or male reference universally. Although the specific social role under consideration here should not be considered a "lesbian" category, it provides a valuable real-life example of historic cross-gender behavior (both in fiction and life) that might otherwise be dismissed as exaggerated or implausible.
* * *
Dickemann, Mildred. 1997. “The Balkan Sworn Virgin: A Cross-Gendered Female Role” in Islamic Homosexualities - Culture, History, and Literature, ed. by Stephen O. Murray & Will Roscoe. New York University Press, New York. ISBN 0-8147-7468-7
Although this article concerns itself with evidence from 20th century ethnographic work, a number of researchers have suggested that the evidence of folklore and earlier historic references indicate that a recognized role of this type previously existed much more widely in various European cultures. (See, e.g., Clover 1995 covered previously.) The “sworn virgins” represent a trans-gender role, although one expressed with a broad range of variation in gender expression and identity. The basic characteristics of the role are: a woman elects or is selected to fulfill a masculine social role and swears to forego sexual relations with men. The context generally requires that there be no brothers--a situation that creates a functional void in the family structure of the strongly-patriarchal and gender-segregated traditional societies in which the role occurs. The need for a “surrogate son”, although significant, is not the only motivation and marriage-avoidance or the desire to provide support for a widowed mother are also cited, and in individual cases a childhood preference for male gender performance was mentioned. The “sworn virgins” typically wear male dress, perform male occupations, and are given the social privileges of men (and may participate in misogynistic language and practices). Other gender attributes may vary: they may take on male names or retain female ones, they may use (or be referred to) using male pronouns or female ones. Officially, the disavowal of sexual relations with men was permanent, however there are anecdotal cases of later reversals or covert sex with men. The available evidence for relations with women is scanty, but again there are anecdotal cases of two sworn virgins becoming “blood sisters” and forming a household together, as well as more common acknowledgment of sexual attraction to women and some cases of marriage to women or regular sexual liaisons with women. In at least one case, one of these couples is described as identifying as lesbian. But romantic or sexual desire/activity with women was not considered a core aspect of the role.
Keywords: crossdressing transgender sex desire
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no subject
Date: 2014-08-13 06:23 pm (UTC)www. lemonde. fr/ international/ article/ 2014/06/15/ la-femme-est-un-homme-comme-les-autres_4438566_3210.html
(remove the spaces)
It could be in the archives section. If so, I can do a cut/past doc for those who are interested.
no subject
Date: 2014-08-13 09:36 pm (UTC)no subject
Date: 2014-08-13 09:56 pm (UTC)no subject
Date: 2014-08-13 10:32 pm (UTC)