Thematische Bibliographien / Transgender Buddhists

Auswahl der wissenschaftlichen Literatur zum Thema „Transgender Buddhists“

Autor: Grafiati
Veröffentlicht am 27. Juli 2024
Zuletzt aktualisiert am 29. Juli 2024

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Zeitschriftenartikel zum Thema "Transgender Buddhists"

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Lagos, Danya, und D'Lane Compton. „Evaluating the Use of a Two-Step Gender Identity Measure in the 2018 General Social Survey“. Demography 58, Nr. 2 (01.02.2021): 763–72. http://dx.doi.org/10.1215/00703370-8976151.

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Abstract In 2018, the General Social Survey (GSS) asked some respondents for their sex assigned at birth and current gender identity, in addition to the ongoing practice of having survey interviewers code respondent sex. Between 0.44% and 0.93% of the respondents who were surveyed identified as transgender, identified with a gender that does not conventionally correspond to the sex they were assigned at birth, or identified the sex they were assigned at birth inconsistently with the interviewer's assessment of respondent sex. These results corroborate previous estimates of the transgender population size in the United States. Furthermore, the implementation of these new questions mirrors the successful inclusion of other small populations represented in the GSS, such as lesbian, gay, and bisexual people, as well as Muslims, Buddhists, and Hindus. Data on transgender and gender-nonconforming populations can be pooled together over time to assess these populations' attitudes, beliefs, behaviors, and social inequality patterns. We identified inconsistencies between interviewer-coded sex, self-reported sex, and gender identity. As with the coding of race in the GSS, interviewer-coded assessments can mismatch respondents' self-reported identification. Our findings underscore the importance of continuing to ask respondents to self-report gender identity separately from sex assigned at birth in the GSS and other surveys.
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Baker, Dallas J. „Return of the Eunuch“. Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 4, Nr. 3 (10.12.2010): 339–66. http://dx.doi.org/10.1558/post.v4i3.339.

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This article surveys tensions in Buddhist scripture around gender norms and gender abnormality and argues that, in the context of Vajrayana (or Tantric) Buddhism, gender disobedience—or “gender insubordination,” to deploy Judith Butler’s phraseology—can be understood to be a legitimate path to Awakening, in and of itself. It extends the notion of gender disobedience beyond an engagement with the transgender to a practice/performance of the sexless and genderless which is evoked by the figure of the eunuch. The article uses the traditional Tibetan sacred image of the enlightened protector (Wrathful Buddha) Gonpo Maning Nagpo as a case in point. The article is reflective as well as theoretical and informed by spiritual praxis and foregrounds similarities between Buddhist and Queer Studies perspectives on sex, gender and sexuality.
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Ariyarathne, Kaushalya. „Priest, Woman and Mother: Broadening the Horizons through Transgender/<em>nachchi</em> Identities in Sri Lanka“. Sri Lanka Journal of the Humanities 43, Nr. 2 (31.12.2022): 19–39. http://dx.doi.org/10.4038/sljh.v43i2.7269.

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This article is based on a case study of (the pseudonymous) Karu Māmā’s life as a gurunnānse, his community, his practices and ultimately the negotiation of his identity as a transgender person within his community. To be more precise, it explores the lives of Karu Māmā and his transgender/nachchi (a local term used by a particular transgender group in Sri Lanka) daughters around the little Pattini shrine in his house and the annual gammaduwa ritual he performs as goddess Pattini. This ritual, I argue, is a unique illustration of his transgender and embodied performativity. It reminds us of the fact that we need to revisit and rewrite certain established discourses on transgenderism in Sri Lanka. Karu Māmā, who grew up with heteronormative, Sinhala-Buddhist discourses on birth, rebirth, family, notions of good and bad, as well as perspectives of gender, counters those dominant ideologies through his practices around his Pattini shrine and associated rituals. Moreover, I argue that this case study challenges the divisions that exist between genders, social classes, and castes around the Pattini ritual and narrates new interpretations. On the one hand, the rituals and practices associated with the Pattini dēvālaya in Daluwatte make a significant contribution to transgender identity negotiation. On the other hand, through well-known discourses of traditions, practices, rituals, and worshipping, this offers us new insights into motherhood, femininity, sexuality, and gender in contemporary Sri Lanka.
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Medine, Carolyn Jones. „Black and Buddhist: What Buddhism Can Teach Us About Race, Resilience, Transformation, and Freedom ed. by Pamela Ayo Yetunde and Cheryl Giles, and: Buddhist-Christian Dialogue, U.S. Law, and Womanist Theology for Transgender Spiritual Care by Pamela Ayo Yetunde“. Buddhist-Christian Studies 41, Nr. 1 (2021): 327–37. http://dx.doi.org/10.1353/bcs.2021.0002.

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Arcimowicz, Krzysztof. „Trzecia płeć w perspektywie międzykulturowej“. Kultura i Społeczeństwo 50, Nr. 4 (20.12.2006): 87–106. http://dx.doi.org/10.35757/kis.2006.50.4.4.

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The paper examines alternative forms of gender in five contemporary societies: hijra in India, fa’afafine from Samoa, kathoey in Thailand, travesti in Brazil, and xanith in Oman. The term “third gender” refers to males fulfilling roles which are traditionally connected with femininity, as well as looking like and behave like women, while being neither a man nor a woman. What is of importance is that the term “third gender” may also be linked with alternative models of femininity, but in this paper they are not analyzed. The author focus on several relatively well-documented patterns of transgender men. These forms of gender diversity come from cultures in which the following religions dominate: Hinduism, Buddhism, Islam and Christianity. His main aim is to show that modern Western sex and gender ideologies which are based on binary opposites — man vs. woman, masculinity vs. femininity, heterosexuality vs. homosexuality — are not universal. The anthropological perspective makes it clear that there are many different ways of creating gender and sexuality. The examples of gender diversity in this article encourage us to rethink our understanding of what is normal and natural.
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Saleh, Gunawan, und Muhammad Arif. „FENOMENOLOGI SOSIAL LGBT DALAM PARADIGMA AGAMA“. Jurnal Riset Komunikasi 1, Nr. 1 (28.02.2018): 88–98. http://dx.doi.org/10.24329/jurkom.v1i1.16.

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The LGBT movement began in Western societies. The forerunner to the birth of this movement was the formation of the Gay Liberation Front (GLF) in London in 1970. The movement was inspired by previous liberation movement in the United States in 1969 which took place at the Stonewall. LGBT campaign focuses on the efforts of awareness to the lesbian, gay, bisexual, and transgender people and the general public that their behavior is not an aberration so they deserve the sexual rights as everyone else. Theological issues during this indeed become an important point in the debate over homosexuality and LGBT in General. This research aims to know the LGBT within the paradigm of religion and social impact through social phenomenology study with a qualitative approach. This approach is considered able to reveal in depth. From the results of this research, it can be concluded that all religions (Islam, Christianity, Hinduism, and Buddhism) looked at LGBT is sexual behavior which is deviant and unacceptable by all existing religions, especially in Indonesia. It is also a social impact with an LGBT sexual behavior as a distorted structure will impact the community. Then it will also be damaging to the process of regeneration and descent so that the impact on the quality of human resources in the future.
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Ocha, Witchayanee. „Buddhism, gender, and sexualities: queer spiritualities in Thailand“. Equality, Diversity and Inclusion: An International Journal, 19.05.2023. http://dx.doi.org/10.1108/edi-01-2020-0025.

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PurposeThe article aims to present a new aspect of “the emergent identities” in Thailand with a correlation between morality and religiosity. The research deals with the perception of 65 Thai male-to-female transgender sex workers who are currently working in sex tourism in Pattaya and Bangkok. This article explores the role religion plays, the linkages between sexualities, and the potential for Thai Theravada Buddhist individuals to understand the way that they cope with life and interpret its meaning among these sexual minorities. Finally, the article shows how Thai marginalized Theravada Buddhists are negotiating their gendered religious spaces in Thailand.Design/methodology/approachThe study investigates perceptions of religion and its role in the lives of Thai Buddhist male-to-female transgender sex workers. Almost all the qualitative data was collected sequentially through (1) focus group discussions, (2) small group discussions, and (3) in-depth interviews. All interview sessions took place over six months in 2019. The researcher is a native Thai speaker and conducted the interviews in Thai with selected sex workers over 20 years old who have at least one year of experience engaging in sex work.FindingsThe research found three principal characteristics of “lived religion” in which emergent identities negotiate sexuality and morality: (1) Buddhist dequeering (the way Buddhism operates conservatively to reinforce heteronormativity), (2) queering Buddhism amidst multiple oppressions (how Buddhism operates to complement queer identity and empowerment), and (3) queering Buddhism as enlightenment (Buddhism with an emphasis on “practice” and “spiritual development”). The paper discusses how institutional Buddhism creates and recreates gendered identities in complex ways.Research limitations/implicationsThe article shows how Thai marginalized Theravada-Buddhism are negotiating their gendered religious spaces and “buy” the right to sexual and anatomy within their families and society by providing financial support, engaging in religion practices, donating in social charity projects base on their faith and capacity.Practical implicationsThe paper is supporting human right movements and dignity for sexual minorities gay, lesbian, bisexual, transgender questioning, intersex (LGBTQI+) in Thailand. The paper also promotes equality to all human beings and shows a struggle for the basic human rights of sexual minorities in religion. The paper is raising awareness to religion's rights for all to look beyond distinctions of gender and class which may help to shape future history.Social implicationsThis article examines how Thai transgender sex workers utilize the non-essentialist philosophy of Theravada Buddhism. The paper finds that respondents are negotiating their religious spaces through the linkages among their gender, body, embodiment, identities, and sexualities. Despite most respondents believe that being born “a kathoey” as a result of bad karma, they use the Buddhist teachings of karma to explain their identities and even to lead a meaningful life to gain more merits for a better rebirth.Originality/valueThailand still lacks research on queer spiritualities and Buddhism. The article has seen challenges to the human rights of sexual minorities in religion. The solution is to increase awareness of the concepts of sex, gender, and sexualities and broaden the understanding of “endless performativity” and “gender diversification” (Butler, 1990) for gender sensitivity and gender responsiveness in creating “social equality” for all member societies in public campaigns, and media launched by the state and NGOs.
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Smith, Sharon. „“I’m just aware they’re labels”“. Fieldwork in Religion 7, Nr. 2 (22.03.2013). http://dx.doi.org/10.1558/firn.v7i2.179.

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This article discusses fieldwork in two research projects on Buddhists in London. It explores issues involved in researching lesbian, gay, bisexual, transgendered, questioning and/or intersex (LGBTQI) Buddhists. It also considers issues around heterosexual identities in Buddhist communi-ties. In researching dynamics of gender and sexual identification of participants it was observed that at times participant narratives treated these identities for these axes of difference as provisional and contingent rather than essential, fixed and a basis for socio-political organization. This contrasts with much of the work on religion and sexuality in mainstream theistic traditions, where their LGBTQI members often argue a “reverse discourse” asserting their place in a “Divine Order” in which their sexual/gender identity is a key part of “who they are.” It is argued that theoretical approaches based on queer theorizing could be particularly applicable to research on Western Buddhist perspectives on gender and sexual identities. This is attributed to the anti-essentialist approach Buddhism takes to questions of subjectivity and identification and its non-hegemonic status in the West. Such queer theorizing would, however, need to acknowledge the constraints to “border crossings” between identity positions arising from oppressive forces from gender minoritization, class status, minority ethnic origin, and so on. It is also suggested that research on the heterosexual majority can elucidate ways in which faith communities are gendered, racialized and stratified by class.
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Chladek, Michael R. „Defining Manhood: Monastic Masculinity and Effeminacy in Contemporary Thai Buddhism“. Journal of Asian Studies, 29.07.2021, 1–21. http://dx.doi.org/10.1017/s0021911821000723.

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The study of Theravada Buddhism and gender has often focused on the relationship between men's and women's roles, particularly their differing ability to become fully ordained monks. Yet in Thailand, as in many parts of the world, gender is more complicated than the binary of just men and women. Scholars have noted that what it means to be a man in Thailand is often defined in terms of not being effeminate, gay, or transgender. Drawing on Thai news stories, social media comments, and ethnographic research, I explore how monastic masculinity—the way in which what it means to be an ideal monk informs notions of being an ideal man—is constructed through the assertion that effeminate gay or kathoei (transgender) individuals cannot and should not be ordained. Taking into account such broader social constructions of gender and sexuality is important to better understand the relationship between masculinity and Buddhist monasticism.
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Kidpromma, Amnuaypond, und James L. Taylor. „Transgenderism, Othering and Third Way Buddhist Monasticism in Chiang Mai, Thailand“. TRaNS: Trans -Regional and -National Studies of Southeast Asia, 02.02.2024, 1–13. http://dx.doi.org/10.1017/trn.2024.2.

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Abstract Religion and trans studies are a relatively new domain of study, one which surrounds subjects gendered and sexed as (religiously) “Other,” and in the articulation of such voices in a public space. In this paper we employ a case study of a transgendered monastic teacher named Khun Mae Tritrinn in northern Thailand to highlight a case of gendered religious “Othering,” and the construction of the third-way religiosity in the context of traditional hetero-patriarchal Buddhist monasticism. We refer to this thematic domain in the context of an emergent third-way religiosity; theorising in an experiential knowing of transgender subjects, which emerges from their trans-other lives. In the case study we show by resisting the gender binary of Buddhist monasticism how a particular transgendered person seeks a third-way monastic alternative; how she established her own hermitage and religious community, and manages the relationship between discourse and institutions that act upon and through her. The ethnographic focus sheds light on historical moments and voices that have been referred to elsewhere as forms of “subjugated knowledge” (Foucault 1980; Hartman 2000). However, despite being subject to religious Othering, recent trans-other identities have gained an increasingly de-subjugated and respected third-space alternative; an intelligibility and opening beyond a heteronormative binarism. It is argued that religious “thirding” creates a turning point for those seeking alternative spiritual bases, and as a salvific epistemology in an engaged religiosity and praxis.
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Dissertationen zum Thema "Transgender Buddhists"

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Gilb, Elisha Marie. „Transgender Experience of Romantic Relationship| The Transcendent Function and Buddhism's Middle Way“. Thesis, Pacifica Graduate Institute, 2016. http://pqdtopen.proquest.com/#viewpdf?dispub=10127287.

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This phenomenological study explored transgender individuals’ lived experiences of romantic relationship. This study utilized the concepts of Jung’s transcendent function and Buddhism’s middle way in order to articulate the transgender individuals’ felt experience of romantic relationships. Eight participants were interviewed and provided the research data, which was then examined in order to articulate and describe the experiences of the participants. This researcher found that most of this study’s participants pursued the fulfillment of their genuine gender individualities and participated in romantic relationships that are built on the full expression of their authentic gender identities. Additionally, many participants reported that their relationships were built around values such as support, negotiation, communication, and compromise. Further, multiple participants described the presence of the third, or in other words, the multiple or plural spectrum, via the ways of working through romantic relationship issues by forming contracts and an openness to co-create defined relationship boundaries. This research arrives at an understanding of the transgender romantic relationship and subsequently, human relationships through depth psychological understanding. The findings are discussed in connection to the themes provided by the participants: the personal evolution of their transgender experience, the experiences of living in a romantic relationship, and the experiences of the third. Further areas of depth psychological research, study, and clinical implications are also discussed.

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Fritzges, Jessica Lynn. „The Effects of Buddhist Psychological Practices on the Mental Health and Social Attitudes of Lesbian, Gay, and Bisexual People“. ScholarWorks, 2015. http://scholarworks.waldenu.edu/dissertations/1679.

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This non-experimental, quantitative study explored the effects of the Buddhist-derived practices of mindfulness and loving-kindness meditations on the wellness of lesbian, gay, and bisexual (LGB) people. LGB people are at higher risk of mental illness and increased social isolation due to minority stress; Buddhist-derived mindfulness practices mediate these effects in other groups. Lazarus and Folkman's transactional model of stress and coping was the theoretical model explaining how positive cognitive appraisal induced by meditation can mediate effects of stress. This study examined whether mental health scores on the Emotional Symptoms Checklist (ESC), social attitudes measured on the Unjust World Views Scale, and self-perception measured by the Remoralization Scale improved individually and collectively after LGB participants engaged in 1 of 3 meditation conditions: mindfulness practice, loving-kindness practice, or a relaxation control group. ANOVA analyses revealed no significant improvements in participants' scores on the 3 measures as a result of either one of the meditation conditions or the control group. An unexpected finding emerged between participants who reported a history of depression and those who did not; ESC scores among those with depression significantly improved after the meditation or relaxation interlude regardless of group assignment, possibly due to disruption of ruminative thought processes. Future studies could build upon this study by training participants to meditate using more interactive means than online videos used here. The mental health needs of LGB people remain urgent, and further explorations of promising techniques such as mindfulness are the foundation of future social change.
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Harlow, Sage. „Giving voice to the extra-normal self with the extra-normal voice: Improvised exploration through the realms of shamanic chaos magick, insight meditation and gender performance“. Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2019. https://ro.ecu.edu.au/theses/2210.

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This thesis documents practice-led research exploring the intersections of, and tensions between, improvised invocation ritual within a chaos magick paradigm and Buddhist insight meditation. I explore the extra-normal self—those aspects of consciousness not usually present, or not usually accessible, in day-to-day life—by mean of improvised ritual work with the extra-normal voice and seek to maintain a Buddhist ‘witness’ consciousness throughout these explorations. I also explore the tensions between politics, aesthetics and spiritual practice; in particular, queer and trans politics, a timbre-centred vocal aesthetics and chaos magick, shamanic and Buddhist spiritual practices. This work constitutes part of a larger project of attempting to secularise and democratise spiritual practice greatly influenced by Sam Harris’ book Waking Up: A Guide to Spirituality Without Religion (2014) and to some extent from chaos magick, some iterations of which strive to ‘free’ the western esoteric tradition from its religious trappings. I also take cues from Hakim Bey (1985) as one of the few anarchist writers who sees spiritual practice as profoundly important and not at odds with anarchism. I make use of a ‘radical agnosticism’ (Wilson, 1977) in my practice, privileging subjective experience and critical engagement over the search for an objective truth. I take an autoethnographic approach to this project with a focus on process rather than outcome, with the final project consisting of a description of these approaches and their value (and limitations), accompanied by selected musical examples (recordings). The thesis also explores a practice that functions as a navigation away from the normative, phallogocentric western esoteric tradition taking cues from feminism, trans and queer politics as well as anarchism. My improvised possession rituals seek to give voice to aspects of the extra-normal self and/or spirits or demons. The different Belief Systems used in this work frame these experiences in different language. My practice strives to accept ‘whatever arises’ (a meditation term) with compassion—whatever their ontological status. The main text of this thesis consists of three sections: Improvising Theory, Workings and Scores. The first section presents some of my thinking through concepts and theoretical paradigms that I have engaged with over the last few years of my research. I explore the illusion of free will, the intersection of gender and timbre theory and the use of the cut-up technique in chaos magick generally and my practice specifically. The second section of the thesis presents in-depth discussion of some of the explicit ritual performances and recordings that I have explored over the course of the research. This section explore more fully concepts central to my practice such as the interweaving of insight meditation and improvised ritual work. I present reflections on my explorations of dada ‘anti-magick’ ritual which critiques the normative, phallogocentric western esoteric tradition, taking cues from feminism, trans and queer politics as well as anarchisms. This culminates in an exploration of the concept of ‘True Shamanic Black Metal’—a tongue-in-cheek gesture towards a serious exploration of rhythm inspired by my understanding of shamanic drumming, particularly from Tuva, Mongolia and Korea, merged with an interest in extreme metal traditions, particularly black metal. I explore what shamanic black metal might sound like, centring the discussion around the album I recorded in 2017 invocations of unknown entities. The third section of this thesis presents thoughts on playing scores and on writing scores. I explore scores as open invitations to explore either extra-normal states of consciousness or particular aesthetic or ethical interests.
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Bücher zum Thema "Transgender Buddhists"

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Yetunde, Pamela Ayo. Buddhist-Christian Dialogue, U.S. Law, and Womanist Theology for Transgender Spiritual Care. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-42560-9.

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Yetunde, Pamela Ayo. Buddhist-Christian Dialogue, U. S. Law, and Womanist Theology for Transgender Spiritual Care. Springer International Publishing AG, 2021.

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Yetunde, Pamela Ayo. Buddhist-Christian Dialogue, U. S. Religious Freedom Law, and Womanist Public Theology for Transgender Spiritual Care. Springer International Publishing AG, 2020.

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Machacek, David Wayne, und Melissa M. Wilcox, Hrsg. Sexuality and the World's Religions. ABC-CLIO, 2003. http://dx.doi.org/10.5040/9798216013747.

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Exploring one of the most controversial topics in contemporary theology, this scholarly volume reveals what the world's great faiths—East and West—preach about sexuality, with a special emphasis on American religion. What do the world's most important religious texts have to say about one of humanity's favorite activities? Editors David W. Machacek and Melissa M. Wilcox have brought together top scholars in the field of religious studies to ask and answer these critical questions. Carefully researched, elegantly written, and respectfully presented,Sexuality and the World's Religionsexplores the intersection of the spiritual and the carnal in Buddhism, Christianity, Confucianism, Daoism, Hinduism, Islam, Judaism, and African and Native American spiritual traditions. A separate section explores critical religious and sexual topics in American society, including the role of spirituality in gay, lesbian, bisexual, and transgender communities; the role of sex in the modern witchcraft community; and the ever thorny problem of religion and sexual liberty. Reconciling sexuality and spirituality in every human soul is one of religion's most important tasks. Students and other readers will find this timely and comprehensive volume of interest in exploring these issues.
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Shaw, Susan M., Hrsg. Women and Religion. ABC-CLIO, LLC, 2021. http://dx.doi.org/10.5040/9798216036814.

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This volume offers students a broad examination of the impact of religion on the lives of women around the world, focusing on differences among women, indigenous religions, the impact of religion in colonization, and resistance to religious oppression. Sexism, pervasive in religion, limits access to high leadership positions; dictates gender-related religious practices and roles; portrays women in limited ways in sacred texts; excludes or condemns them if they are lesbian, bisexual, or transgender; and makes them subject to violence by people of other faiths as well as their own. This volume is organized into eight chapters, each focusing on a different region of the world—North America, Latin America and the Caribbean, Europe, North Africa and the Middle East, Sub-Saharan Africa, Central and East Asia, South and Southeast Asia, and Oceania. Chapters cover women's status and experiences in the religions of each region, including indigenous religions and such major world religions as Christianity, Judaism, Islam, Buddhism, and Hinduism. Additionally, they cover issues of religion for women, such as women in religious leadership, women in sacred texts, LGBTQ issues in religion, the intersections of religion and politics for women, the legacy of Christian missionaries on the colonial project, religious violence against women, and women's resistance to religious oppression.
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Michael, Dillon. Out of the Ordinary: A Life of Gender and Spiritual Transitions. Lilliput Press, Limited, The, 2021.

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Dillon, Michael. Out of the ordinary: A life of gender and spiritual transitions. 2017.

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Dillon, Michael. Out of the Ordinary: A Life of Gender and Spiritual Transitions. Fordham University Press, 2018.

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Buchteile zum Thema "Transgender Buddhists"

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Burton-Rose, Daniel. „Gendered Androgyny: Transcendent Ideals and Profane Realities in Buddhism, Classicism, and Daoism“. In Transgender China, 67–95. New York: Palgrave Macmillan US, 2012. http://dx.doi.org/10.1057/9781137082503_3.

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Yetunde, Pamela Ayo. „Buddhist-Christian Interreligious Dialogue for Spiritual Care for Transgender Hospital Patients“. In Buddhist-Christian Dialogue, U.S. Law, and Womanist Theology for Transgender Spiritual Care, 1–32. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-42560-9_1.

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Grünhagen, Céline. „Transgender in Thailand Buddhist Perspectives and the Socio-Political Status of Kathoeys“. In Transsexualität in Theologie und Neurowissenschaften, herausgegeben von Gerhard Schreiber, 219–32. Berlin, Boston: De Gruyter, 2016. http://dx.doi.org/10.1515/9783110434392-012.

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Yetunde, Pamela Ayo. „Spiritual Care and Political Involvement, Womanist Public Theology, and Boston Medical Center“. In Buddhist-Christian Dialogue, U.S. Law, and Womanist Theology for Transgender Spiritual Care, 33–59. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-42560-9_2.

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Yetunde, Pamela Ayo. „Thich Nhat Hanh, the Avatamsaka Sutra, and Lady Mahamaya“. In Buddhist-Christian Dialogue, U.S. Law, and Womanist Theology for Transgender Spiritual Care, 61–80. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-42560-9_3.

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Yetunde, Pamela Ayo. „Think Like a Lawyer, Act Like a Chaplain“. In Buddhist-Christian Dialogue, U.S. Law, and Womanist Theology for Transgender Spiritual Care, 81–110. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-42560-9_4.

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Yetunde, Pamela Ayo. „A New “Shock Method” for Creating a Compassionate Health Care Team“. In Buddhist-Christian Dialogue, U.S. Law, and Womanist Theology for Transgender Spiritual Care, 111–22. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-42560-9_5.

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Yetunde, Pamela Ayo. „Conclusions and Recommendations“. In Buddhist-Christian Dialogue, U.S. Law, and Womanist Theology for Transgender Spiritual Care, 123–34. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-42560-9_6.

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