Third gender: Difference between revisions
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''See main article: [[gender-variant identities worldwide]]'' | ''See main article: [[gender-variant identities worldwide]]'' | ||
Some anthropologists and sociologists describe what they call third, fourth,<ref>Trumbach | Some anthropologists and sociologists describe what they call third, fourth,<ref>{{cite book|last=Trumbach|first= Randolph|year= 1994|chapter=London’s Sapphists: From Three Sexes to Four Genders in the Making of Modern Culture|title= Third Sex, Third Gender: Beyond Sexual Dimorphism in Culture and History|editor=Herdt, Gilbert|page=111-136|isbn=978-0-942299-82-3}}</ref> fifth,<ref name="Graham">Graham, Sharyn (2001), [http://www.insideindonesia.org/weekly-articles/sulawesis-fifth-gender Sulawesi's fifth gender], Inside Indonesia, April–June 2001.</ref> and "some"<ref name="Martin">{{cite book |author1=Martin, M. Kay |author2=Voorhies, Barbara |date=1975 |chapter=4. Supernumerary Sexes |title=Female of the Species |location=New York, N.Y. |publisher=Columbia University Press |isbn=9780231038751 |oclc=1094960 |page= |chapter-url=https://archive.org/details/femaleofspecies0000mart |url-access=registration |url=https://archive.org/details/femaleofspecies0000mart }}</ref> genders. Not all cultures have strictly defined gender roles.<ref name=LeBow>LeBow, Diana, ''Rethinking Matriliny Among the Hopi'', p.8.</ref><ref name=Schlegel>Schlegel, Alice, ''Hopi Gender Ideology of Female Superiority'', in ''Quarterly Journal of Ideology: "A Critique of the Conventional Wisdom"'', vol. VIII, no. 4, 1984, pp.44–52</ref><ref name=Juettner>100 Native Americans Who Shaped American History, Juettner, 2007.</ref><ref>McGee, R. Jon and Richard L. Warms 2011 Anthropological Theory: An Introductory History. New York, McGraw Hill.</ref> | ||
Other scholars—especially Indigenous scholars—stress that mainstream scholars' lack of cultural understanding and context has led to widespread misrepresentation of third gender people, as well as misrepresentations of the cultures in question, including whether or not this concept actually applies to these cultures at all.<ref>{{cite web |url=http://rspas.anu.edu.au/papers/pah/theravada.html |title=Asia and the Pacific – ANU |accessdate=27 December 2014}}</ref><ref name=Pember>{{cite web|url=https://rewire.news/article/2016/10/13/two-spirit-tradition-far-ubiquitous-among-tribes/|title='Two Spirit' Tradition Far From Ubiquitous Among Tribes|publisher=Rewire (website)|first=Mary Annette |last=Pember |date=Oct 13, 2016|accessdate=Oct 17, 2016 |quote= Unfortunately, depending on an oral tradition to impart our ways to future generations opened the floodgates for early non-Native explorers, missionaries, and anthropologists to write books describing Native peoples and therefore bolstering their own role as experts. These writings were and still are entrenched in the perspective of the authors who were and are mostly white men.}}</ref><ref name="de Vries 2009">{{cite book|last1=de Vries|first1=Kylan Mattias|editor1-last=O'Brien|editor1-first=Jodi|title=Encyclopedia of gender and society|date=2009|publisher=SAGE|location=Los Angeles |isbn=9781412909167 |page=64 |chapter-url=https://books.google.com/books?id=_nyHS4WyUKEC&printsec=frontcover&source=gbs_ge_summary_r&cad=0|accessdate=6 March 2015|chapter=Berdache (Two-Spirit)}}</ref><ref name=Kehoe>{{cite web|last=Kehoe |first=Alice B.| authorlink=Alice Beck Kehoe |title=Appropriate Terms|work=SAA Bulletin|publisher=Society for American Archaeology 16(2), UC-Santa Barbara|date=2002 |issn= 0741-5672|url=https://www.saa.org/publications/saabulletin/16-2/saa14.html | archiveurl=https://web.archive.org/web/20041105120021/https://www.saa.org/publications/saabulletin/16-2/saa14.html |archivedate= 2004-11-05 |doi = |accessdate= 2019-05-01}}</ref> | Other scholars—especially Indigenous scholars—stress that mainstream scholars' lack of cultural understanding and context has led to widespread misrepresentation of third gender people, as well as misrepresentations of the cultures in question, including whether or not this concept actually applies to these cultures at all.<ref>{{cite web |url=http://rspas.anu.edu.au/papers/pah/theravada.html |title=Asia and the Pacific – ANU |accessdate=27 December 2014}}</ref><ref name=Pember>{{cite web|url=https://rewire.news/article/2016/10/13/two-spirit-tradition-far-ubiquitous-among-tribes/|title='Two Spirit' Tradition Far From Ubiquitous Among Tribes|publisher=Rewire (website)|first=Mary Annette |last=Pember |date=Oct 13, 2016|accessdate=Oct 17, 2016 |quote= Unfortunately, depending on an oral tradition to impart our ways to future generations opened the floodgates for early non-Native explorers, missionaries, and anthropologists to write books describing Native peoples and therefore bolstering their own role as experts. These writings were and still are entrenched in the perspective of the authors who were and are mostly white men.}}</ref><ref name="de Vries 2009">{{cite book|last1=de Vries|first1=Kylan Mattias|editor1-last=O'Brien|editor1-first=Jodi|title=Encyclopedia of gender and society|date=2009|publisher=SAGE|location=Los Angeles |isbn=9781412909167 |page=64 |chapter-url=https://books.google.com/books?id=_nyHS4WyUKEC&printsec=frontcover&source=gbs_ge_summary_r&cad=0|accessdate=6 March 2015|chapter=Berdache (Two-Spirit)}}</ref><ref name=Kehoe>{{cite web|last=Kehoe |first=Alice B.| authorlink=Alice Beck Kehoe |title=Appropriate Terms|work=SAA Bulletin|publisher=Society for American Archaeology 16(2), UC-Santa Barbara|date=2002 |issn= 0741-5672|url=https://www.saa.org/publications/saabulletin/16-2/saa14.html | archiveurl=https://web.archive.org/web/20041105120021/https://www.saa.org/publications/saabulletin/16-2/saa14.html |archivedate= 2004-11-05 |doi = |accessdate= 2019-05-01}}</ref> | ||
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Gender can be recognized and organized differently in different cultures. In some non-Western cultures, gender may not be seen as binary, or people may be seen as being able to cross freely between male and female, or to exist in a state that is in-between, or neither. In some cultures being third gender may be associated with the gift of being able to mediate between the world of the spirits and world of humans.<ref name="SellIngrid">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</ref> For cultures with these spiritual beliefs, it is generally seen as a positive thing, though some third gender people have also been accused of witchcraft and persecuted.<ref name=Stewart>{{cite book |editor1-last=Stewart |editor1-first=Chuck |title=Proud heritage : people, issues, and documents of the LGBT experience |date=2014 |publisher=ABC-CLIO |isbn=978-1-61069-398-1 |page=345}}</ref> In most western cultures, people who do not conform to heteronormative ideals are often seen as sick, disordered, or insufficiently formed.<ref name="SellIngrid" /> | Gender can be recognized and organized differently in different cultures. In some non-Western cultures, gender may not be seen as binary, or people may be seen as being able to cross freely between male and female, or to exist in a state that is in-between, or neither. In some cultures being third gender may be associated with the gift of being able to mediate between the world of the spirits and world of humans.<ref name="SellIngrid">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</ref> For cultures with these spiritual beliefs, it is generally seen as a positive thing, though some third gender people have also been accused of witchcraft and persecuted.<ref name=Stewart>{{cite book |editor1-last=Stewart |editor1-first=Chuck |title=Proud heritage : people, issues, and documents of the LGBT experience |date=2014 |publisher=ABC-CLIO |isbn=978-1-61069-398-1 |page=345}}</ref> In most western cultures, people who do not conform to heteronormative ideals are often seen as sick, disordered, or insufficiently formed.<ref name="SellIngrid" /> | ||
The Indigenous ''[[māhū]]'' of Hawaii are seen as embodying an intermediate state between man and woman, or as people "of indeterminate gender",<ref name="vargas2015">{{cite web|last1=Llosa |first1=Mario Vargas |authorlink1=Mario Vargas Llosa |title=The men-women of the Pacific |url=http://www.tate.org.uk/context-comment/articles/men-women-pacific |website=tate.org.uk |publisher=Tate Britain |archiveurl=https://web.archive.org/web/20150402100743/http://www.tate.org.uk/context-comment/articles/men-women-pacific |archivedate=2 April 2015 |url-status=live |df= }}</ref> while some traditional Diné of the Southwestern US recognize a spectrum of four genders: feminine woman, masculine woman, feminine man, masculine man.<ref name=Estrada>{{cite journal | last1 = Estrada | first1 = Gabriel S | year = 2011 | title = Two Spirits, Nádleeh, and LGBTQ2 Navajo Gaze | url = http://nativeout.com/wp-content/uploads/2013/09/Two-Spirits-Nadleeh-and-Navajo-LGBTQ2-Gaze.pdf | journal = American Indian Culture and Research Journal | volume = 35 | issue = 4| pages = 167–190 | doi=10.17953/aicr.35.4.x500172017344j30}}</ref> The term "third gender" has also been used to describe the ''hijras'' of South Asia<ref name="agrawal1997">{{cite journal |doi=10.1177/006996697031002005 |title=Gendered Bodies: The Case of the 'Third Gender' in India |year=1997 |last1=Agrawal |first1=A. |journal=Contributions to Indian Sociology |volume=31 |issue=2 |pages=273–297}}</ref>, the ''[[fa'afafine]]'' of Polynesia, and the Albanian sworn virgins.<ref name="Young">Young | The Indigenous ''[[māhū]]'' of Hawaii are seen as embodying an intermediate state between man and woman, or as people "of indeterminate gender",<ref name="vargas2015">{{cite web|last1=Llosa |first1=Mario Vargas |authorlink1=Mario Vargas Llosa |title=The men-women of the Pacific |url=http://www.tate.org.uk/context-comment/articles/men-women-pacific |website=tate.org.uk |publisher=Tate Britain |archiveurl=https://web.archive.org/web/20150402100743/http://www.tate.org.uk/context-comment/articles/men-women-pacific |archivedate=2 April 2015 |url-status=live |df= }}</ref> while some traditional Diné of the Southwestern US recognize a spectrum of four genders: feminine woman, masculine woman, feminine man, masculine man.<ref name=Estrada>{{cite journal | last1 = Estrada | first1 = Gabriel S | year = 2011 | title = Two Spirits, Nádleeh, and LGBTQ2 Navajo Gaze | url = http://nativeout.com/wp-content/uploads/2013/09/Two-Spirits-Nadleeh-and-Navajo-LGBTQ2-Gaze.pdf | journal = American Indian Culture and Research Journal | volume = 35 | issue = 4| pages = 167–190 | doi=10.17953/aicr.35.4.x500172017344j30}}</ref> The term "third gender" has also been used to describe the ''hijras'' of South Asia<ref name="agrawal1997">{{cite journal |doi=10.1177/006996697031002005 |title=Gendered Bodies: The Case of the 'Third Gender' in India |year=1997 |last1=Agrawal |first1=A. |journal=Contributions to Indian Sociology |volume=31 |issue=2 |pages=273–297}}</ref>, the ''[[fa'afafine]]'' of Polynesia, and the Albanian sworn virgins.<ref name="Young">{{cite book|last=Young|first= Antonia |year=2000|title=Women Who Become Men: Albanian Sworn Virgins|isbn=1-85973-335-2}}</ref> | ||
== Transgender people and third gender == | == Transgender people and third gender == | ||
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One such term, [[Uranian]], was used in the 19th century to a person of a third sex—originally, someone with "a female psyche in a male body" who is sexually attracted to men. Its definition was later extended to cover homosexual gender variant females and a number of other sexual types. It is believed to be an English adaptation of the German word ''Urning'', which was first published by activist [[Karl Heinrich Ulrichs]] (1825–95) in a series of five booklets (1864–65) that were collected under the title ''Forschungen über das Räthsel der mannmännlichen Liebe'' ("Research into the Riddle of Man-Male Love"). Ulrich developed his terminology before the first public use of the term "homosexual", which appeared in 1869 in a pamphlet published anonymously by Karl-Maria Kertbeny (1824–82). The word Uranian (''Urning'') was derived by Ulrichs from the Greek goddess Aphrodite Urania, who was created out of the god Uranus' testicles; it stood for homosexuality, while Aphrodite Dionea (''Dioning'') represented heterosexuality.<ref>[http://www.mmkaylor.com Michael Matthew Kaylor, ''Secreted Desires: The Major Uranians: Hopkins, Pater and Wilde'' (Brno, CZ: Masaryk University Press, 2006)]</ref> Lesbian activist Anna Rueling used the term in a 1904 speech, "What Interest Does the Women's Movement Have in Solving the Homosexual Problem?"<ref>{{Cite book|url=https://books.google.com/books?id=pAny0qfa6qsC&pg=PA79|title=Finding Out: An Introduction to LGBT Studies|first1=Deborah T.|last1=Meem|first2=Michelle|last2=Gibson|first3=Michelle A.|last3=Gibson|first4=Jonathan|last4=Alexander|date=28 May 2018|publisher=SAGE|via=Google Books|isbn=9781412938655}}</ref> | One such term, [[Uranian]], was used in the 19th century to a person of a third sex—originally, someone with "a female psyche in a male body" who is sexually attracted to men. Its definition was later extended to cover homosexual gender variant females and a number of other sexual types. It is believed to be an English adaptation of the German word ''Urning'', which was first published by activist [[Karl Heinrich Ulrichs]] (1825–95) in a series of five booklets (1864–65) that were collected under the title ''Forschungen über das Räthsel der mannmännlichen Liebe'' ("Research into the Riddle of Man-Male Love"). Ulrich developed his terminology before the first public use of the term "homosexual", which appeared in 1869 in a pamphlet published anonymously by Karl-Maria Kertbeny (1824–82). The word Uranian (''Urning'') was derived by Ulrichs from the Greek goddess Aphrodite Urania, who was created out of the god Uranus' testicles; it stood for homosexuality, while Aphrodite Dionea (''Dioning'') represented heterosexuality.<ref>[http://www.mmkaylor.com Michael Matthew Kaylor, ''Secreted Desires: The Major Uranians: Hopkins, Pater and Wilde'' (Brno, CZ: Masaryk University Press, 2006)]</ref> Lesbian activist Anna Rueling used the term in a 1904 speech, "What Interest Does the Women's Movement Have in Solving the Homosexual Problem?"<ref>{{Cite book|url=https://books.google.com/books?id=pAny0qfa6qsC&pg=PA79|title=Finding Out: An Introduction to LGBT Studies|first1=Deborah T.|last1=Meem|first2=Michelle|last2=Gibson|first3=Michelle A.|last3=Gibson|first4=Jonathan|last4=Alexander|date=28 May 2018|publisher=SAGE|via=Google Books|isbn=9781412938655}}</ref> | ||
According to some scholars, the West is trying to reinterpret and redefine ancient third-gender identities to fit the Western concept of sexual orientation. In ''Redefining [[Fa'afafine]]: Western Discourses and the Construction of Transgenderism in Samoa'', Johanna Schmidt argues that the Western attempts to reinterpret fa'afafine, the third gender in Samoan culture, make it have more to do with sexual orientation than gender. She also argues that this is actually changing the nature of fa'afafine itself, and making it more "homosexual".<ref>{{cite | According to some scholars, the West is trying to reinterpret and redefine ancient third-gender identities to fit the Western concept of sexual orientation. In ''Redefining [[Fa'afafine]]: Western Discourses and the Construction of Transgenderism in Samoa'', Johanna Schmidt argues that the Western attempts to reinterpret fa'afafine, the third gender in Samoan culture, make it have more to do with sexual orientation than gender. She also argues that this is actually changing the nature of fa'afafine itself, and making it more "homosexual".<ref name="Schmidt2001">{{cite journal|url=http://intersections.anu.edu.au/issue6/schmidt.html|title=Intersections: Redefining Fa'afafine: Western Discourses and the Construction of Transgenderism in Samoa|issue=6|journal=Intersections: Gender, History and Culture in the Asian Context|date=August 2001|last=Schmidt|first=Johanna}}</ref> | ||
A Samoan fa'afafine said, "But I would like to pursue a master's degree with a paper on homosexuality from a Samoan perspective that would be written for educational purposes, because I believe some of the stuff that has been written about us is quite wrong."<ref | A Samoan fa'afafine said, "But I would like to pursue a master's degree with a paper on homosexuality from a Samoan perspective that would be written for educational purposes, because I believe some of the stuff that has been written about us is quite wrong."<ref name="Schmidt2001" /> | ||
In ''How to become a Berdache: Toward a unified analysis of gender diversity'', Will Roscoe writes that "this pattern can be traced from the earliest accounts of the Spaniards to present-day ethnographies. What has been written about berdaches reflects more the influence of existing Western discourses on gender, sexuality and the Other than what observers actually witnessed."<ref>{{cite web| url=http://www.phenomenologycenter.org/course/berdache.htm| title=How to become a Berdache: Toward a unified analysis of gender diversity|last=Roscoe| first=Will |archive-url=https://web.archive.org/web/20090226235121/http://www.phenomenologycenter.org/course/berdache.htm|archive-date=26 February 2009}}</ref> | In ''How to become a Berdache: Toward a unified analysis of gender diversity'', Will Roscoe writes that "this pattern can be traced from the earliest accounts of the Spaniards to present-day ethnographies. What has been written about berdaches reflects more the influence of existing Western discourses on gender, sexuality and the Other than what observers actually witnessed."<ref>{{cite web| url=http://www.phenomenologycenter.org/course/berdache.htm| title=How to become a Berdache: Toward a unified analysis of gender diversity|last=Roscoe| first=Will |archive-url=https://web.archive.org/web/20090226235121/http://www.phenomenologycenter.org/course/berdache.htm|archive-date=26 February 2009}}</ref> | ||
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Western scholars often do not make a distinction between people of the third gender and males; they are often lumped together. The scholars usually use gender roles as a way to explain sexual relations between the third gender and males. For example, when analyzing the non-normative sex gender categories in Theravada Buddhism, Peter A. Jackson says it appears that within early Buddhist communities, men who engaged in receptive anal sex were seen as feminized and were thought to be hermaphrodites. In contrast, men who engaged in oral sex were not seen as crossing sex/gender boundaries, but rather as engaging in abnormal sexual practices without threatening their masculine gendered existence.<ref>{{cite web| url=http://rspas.anu.edu.au/papers/pah/theravada.html |title=Non-normative Sex/Gender Categories in the Theravada Buddhist Scriptures|author=Compiled by Peter A. Jackson |archive-url=https://web.archive.org/web/20120224134527/http://rspas.anu.edu.au/papers/pah/theravada.html |archive-date=February 24, 2012 }}</ref> | Western scholars often do not make a distinction between people of the third gender and males; they are often lumped together. The scholars usually use gender roles as a way to explain sexual relations between the third gender and males. For example, when analyzing the non-normative sex gender categories in Theravada Buddhism, Peter A. Jackson says it appears that within early Buddhist communities, men who engaged in receptive anal sex were seen as feminized and were thought to be hermaphrodites. In contrast, men who engaged in oral sex were not seen as crossing sex/gender boundaries, but rather as engaging in abnormal sexual practices without threatening their masculine gendered existence.<ref>{{cite web| url=http://rspas.anu.edu.au/papers/pah/theravada.html |title=Non-normative Sex/Gender Categories in the Theravada Buddhist Scriptures|author=Compiled by Peter A. Jackson |archive-url=https://web.archive.org/web/20120224134527/http://rspas.anu.edu.au/papers/pah/theravada.html |archive-date=February 24, 2012 }}</ref> | ||
Some writers suggest that a third gender emerged around 1700 AD in England: the male sodomite.<ref name="Trumbach">Trumbach, Randolph. (1998) ''Sex and the Gender Revolution. Volume 1: Heterosexuality and the Third Gender in Enlightenment London''. Chicago: U of Chicago P, 1998. (Chicago Series on Sexuality, History & Society)</ref> According to these writers, this was marked by the emergence of a subculture of effeminate males and their meeting places (molly houses), as well as a marked increase in hostility towards effeminate or homosexual males. People described themselves as members of a third sex in Europe from at least the 1860s with the writings of Karl Heinrich Ulrichs<ref>{{cite journal | doi=10.1300/J082v06n01_10 | title=The "Third Sex" Theory of Karl Heinrich Ulrichs | year=1981 | last1=Kennedy | first1=Hubert | journal=Journal of Homosexuality | volume=6 | pages=103–111 | pmid=7042820 | issue=1–2 }}</ref> and continuing in the late nineteenth century with Magnus Hirschfeld,<ref name="Hirschfeld 1904">Magnus Hirschfeld, 1904. ''Berlins Drittes Geschlecht'' ("Berlin's Third Sex")</ref> John Addington Symonds,<ref name="Ellis 1897">Havelock Ellis and John Addington Symonds, 1897. ''Sexual Inversion''.</ref> Edward Carpenter,<ref name="fordham.edu">Edward Carpenter, 1908. ''[http://www.fordham.edu/halsall/pwh/carpenter-is.html The Intermediate Sex: A Study of Some Transitional Types of Men and Women]''.</ref> Aimée Duc<ref name="Duc, Aimée 1901">Duc, Aimée, 1901. ''Sind es Frauen? Roman über das dritte Geschlecht'' ("Are These Women? Novel about the Third Sex")</ref> and others. These writers described themselves and those like them as being of an "inverted" or "intermediate" sex and experiencing homosexual desire, and their writing argued for social acceptance of such sexual intermediates.<ref>Jones | Some writers suggest that a third gender emerged around 1700 AD in England: the male sodomite.<ref name="Trumbach">Trumbach, Randolph. (1998) ''Sex and the Gender Revolution. Volume 1: Heterosexuality and the Third Gender in Enlightenment London''. Chicago: U of Chicago P, 1998. (Chicago Series on Sexuality, History & Society)</ref> According to these writers, this was marked by the emergence of a subculture of effeminate males and their meeting places (molly houses), as well as a marked increase in hostility towards effeminate or homosexual males. People described themselves as members of a third sex in Europe from at least the 1860s with the writings of Karl Heinrich Ulrichs<ref>{{cite journal | doi=10.1300/J082v06n01_10 | title=The "Third Sex" Theory of Karl Heinrich Ulrichs | year=1981 | last1=Kennedy | first1=Hubert | journal=Journal of Homosexuality | volume=6 | pages=103–111 | pmid=7042820 | issue=1–2 }}</ref> and continuing in the late nineteenth century with Magnus Hirschfeld,<ref name="Hirschfeld 1904">Magnus Hirschfeld, 1904. ''Berlins Drittes Geschlecht'' ("Berlin's Third Sex")</ref> John Addington Symonds,<ref name="Ellis 1897">Havelock Ellis and John Addington Symonds, 1897. ''Sexual Inversion''.</ref> Edward Carpenter,<ref name="fordham.edu">Edward Carpenter, 1908. ''[http://www.fordham.edu/halsall/pwh/carpenter-is.html The Intermediate Sex: A Study of Some Transitional Types of Men and Women]''.</ref> Aimée Duc<ref name="Duc, Aimée 1901">Duc, Aimée, 1901. ''Sind es Frauen? Roman über das dritte Geschlecht'' ("Are These Women? Novel about the Third Sex")</ref> and others. These writers described themselves and those like them as being of an "inverted" or "intermediate" sex and experiencing homosexual desire, and their writing argued for social acceptance of such sexual intermediates.<ref>{{cite book|last=Jones |first=James W.|year=1990|title="We of the third sex” : Literary Representations of Homosexuality in Wilhelmine Germany.'' (German Life and Civilization v. 7) |location=New York|publisher=Peter Lang Publishing|isbn=0-8204-1209-0}}</ref> Many cited precedents from classical Greek and Sanskrit literature (see below). | ||
Throughout much of the twentieth century, the term "third sex" was a common descriptor for homosexuals and gender nonconformists, but after the gay liberation movements of the 1970s and a growing separation of the concepts of sexual orientation and gender identity, the term fell out of favor among LGBT communities and the wider public. With the renewed exploration of gender that feminism, the modern transgender movement and queer theory has fostered, some in the contemporary West have begun to describe themselves as a third sex again.<ref>{{cite journal | last1=Sell |first1= Ingrid |year=2001 |title=Not man, not woman: Psychospiritual characteristics of a Western third gender |journal= Journal of Transpersonal Psychology |volume=33 |issue=1 |pages= 16–36 }} (Complete doctoral dissertation: Sell, Ingrid. (2001). ''Third gender: A qualitative study of the experience of individuals who identify as being neither man nor woman.'' (Doctoral Dissertation, Institute of Transpersonal Psychology). UMI No. 3011299.)</ref> Other modern identities that cover similar ground include [[pangender]], [[bigender]], [[genderqueer]], [[androgyne]], [[intergender]], [[other gender]], and "differently gendered". | Throughout much of the twentieth century, the term "third sex" was a common descriptor for homosexuals and gender nonconformists, but after the gay liberation movements of the 1970s and a growing separation of the concepts of sexual orientation and gender identity, the term fell out of favor among LGBT communities and the wider public. With the renewed exploration of gender that feminism, the modern transgender movement and queer theory has fostered, some in the contemporary West have begun to describe themselves as a third sex again.<ref>{{cite journal | last1=Sell |first1= Ingrid |year=2001 |title=Not man, not woman: Psychospiritual characteristics of a Western third gender |journal= Journal of Transpersonal Psychology |volume=33 |issue=1 |pages= 16–36 }} (Complete doctoral dissertation: Sell, Ingrid. (2001). ''Third gender: A qualitative study of the experience of individuals who identify as being neither man nor woman.'' (Doctoral Dissertation, Institute of Transpersonal Psychology). UMI No. 3011299.)</ref> Other modern identities that cover similar ground include [[pangender]], [[bigender]], [[genderqueer]], [[androgyne]], [[intergender]], [[other gender]], and "differently gendered". | ||
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== See also == | == See also == | ||
* [[ | * [[Gender-variant identities worldwide]] | ||
* [[ | * [[List of nonbinary identities]] | ||
==References== | ==References== | ||
{{Reflist | {{Reflist}} | ||
==Further reading== | ==Further reading== | ||