Artykuły w czasopismach: „Transvestismi”

1

Molina, Gloria M. "Transvestismo en Puerto Rico; Transvestis de la calle y transvestis de tabla". AnálisiS 2, nr 1 (22.03.2000): 97–111. http://dx.doi.org/10.54114/revanlisis.v2i1.13486.

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Bullough, Vern L. "Transvestism". Journal of Psychology & Human Sexuality 4, nr 2 (12.06.1991): 53–67. http://dx.doi.org/10.1300/j056v04n02_05.

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Cappelletto, Chiara. "Transvestism". Res: Anthropology and aesthetics 73-74 (1.03.2020): 294–303. http://dx.doi.org/10.1086/710704.

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Peo, Roger E. "Transvestism". Journal of Social Work & Human Sexuality 7, nr 1 (10.01.1989): 57–75. http://dx.doi.org/10.1300/j291v07n01_05.

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Blanchard, Ray, i Stephen J. Hucker. "Age, Transvestism, Bondage, and Concurrent Paraphilic Activities in 117 Fatal Cases of Autoerotic Asphyxia". British Journal of Psychiatry 159, nr 3 (wrzesień 1991): 371–77. http://dx.doi.org/10.1192/bjp.159.3.371.

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Autoerotic asphyxia is the practice of self-inducing cerebral anoxia, usually by hanging, strangulation, or suffocation, during masturbation. This study investigated the relationships between: asphyxiators' ages; two paraphilias commonly accompanying autoerotic asphyxia, bondage and transvestism; and various other types of simultaneous sexual behaviour. Subjects were two concurrent series totalling 117 males aged 10–56 who died accidentally during autoerotic asphyxial activities. Data concerning sexual paraphernalia at the scene of death or among the deceased's effects were extracted from coronors' files using standardised protocols. Anal self-stimulation with dildos, etc., and self-observation with mirrors or cameras were correlated with transvestism. Older asphyxiators were more likely to have been simultaneously engaged in bondage or transvestism, suggesting elaboration of the masturbatory ritual over time. The greatest degree of transvestism was associated with intermediate rather than high levels of bondage, suggesting that response competition from bondage may limit asphyxiators' involvement in a third paraphilia like transvestism.

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Gallo, Mona. "Treating Transvestism". Family Journal 24, nr 2 (31.01.2016): 195–99. http://dx.doi.org/10.1177/1066480716628596.

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Sarduy, Severo, i Alfred Mac Adam. "Writing/ Transvestism". Review: Literature and Arts of the Americas 53, nr 1 (2.01.2020): 56–60. http://dx.doi.org/10.1080/08905762.2020.1748455.

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Nadia, Zunly. "Waria Dalam Pandangan Islam". Musãwa Jurnal Studi Gender dan Islam 2, nr 1 (30.03.2003): 87. http://dx.doi.org/10.14421/musawa.2003.21.87-107.

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The existence of transvestism is something that cannot be denied, even though these tendencies represent symptoms of sexual abnormality. From this point, many views have emerged regarding transvestites. This article endeavours to explain the various forms of this phenomenon including homosexuality, transvestism and transsexuality, and the differences between them. It then goes on to review the Islamic laws concerning these by putting forward argumentation and quoting the hadith of the Prophet.

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Bollig, Ben. "Perlongher, Poetics and Transvestism". Journal of Latin American Cultural Studies 12, nr 1 (marzec 2003): 55–69. http://dx.doi.org/10.1080/13569320305834.

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Bowler, Clare, i Richard A. Collacott. "Cross-dressing in Men with Learning Disabilities". British Journal of Psychiatry 162, nr 4 (kwiecień 1993): 556–58. http://dx.doi.org/10.1192/bjp.162.4.556.

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Four men with learning disabilities were considered to show transvestic fetishism, and a fifth to show transvestism. However, developmental retardation and personality problems may modify the concepts behind such categorisation.

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Oppenheimer, Agnès. "Du transvestisme pervers au transsexualisme". Revue française de psychanalyse 56, nr 5 (1992): 1743. http://dx.doi.org/10.3917/rfp.g1992.56n5.1743.

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Docter, Richard F., i James S. Fleming. "Dimensions of Transvestism and Transsexualism". Journal of Psychology & Human Sexuality 5, nr 4 (28.05.1993): 15–38. http://dx.doi.org/10.1300/j056v05n04_02.

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Geoffrion, Karine. "Ghanaian youth and festive transvestism". Culture, Health & Sexuality 15, sup1 (lipiec 2013): 48–61. http://dx.doi.org/10.1080/13691058.2012.742928.

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김재철. "Suburbs, Supplementarity, and Transvestism in". Feminist Studies in English Literature 19, nr 3 (grudzień 2011): 45–68. http://dx.doi.org/10.15796/fsel.2011.19.3.002.

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Woodhouse, Ann. "Forgotten women: Transvestism and marriage". Women's Studies International Forum 8, nr 6 (styczeń 1985): 583–92. http://dx.doi.org/10.1016/0277-5395(85)90097-4.

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Goodwin, Larry J., i Robert G. Peterson. "Psychological Impact of Abuse as it Relates to Transvestism". Journal of Applied Rehabilitation Counseling 21, nr 4 (1.12.1990): 45–48. http://dx.doi.org/10.1891/0047-2220.21.4.45.

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A sample of 50 male and 1 female transvestites was studied with the goals of testing hypotheses related to child abuse as an etiological factor of transvestism, the onset of transvestite behavior, and sex role Identification of transvestites.

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Ferrando, Richard L., Eddie McCorvey, Wayne A. Simon i Doris M. Stewart. "Bizarre Behavior following the Ingestion of Levo-Desoxyephedrine". Drug Intelligence & Clinical Pharmacy 22, nr 3 (marzec 1988): 214–17. http://dx.doi.org/10.1177/106002808802200308.

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This is the first reported case of transvestism in a heterosexual male that occurred only after ingestion of the contents of six to eight Vicks inhalers. The patient's gender cross-dressing was associated with sexual excitement and masturbatory behavior. This case is consistent with other cases of gender cross-dressing and sexual excitement following inhaler abuse, but in the previous cases reported the subjects were homosexual men. Levo-desoxyephedrine, also known as levo-methamphetamine, the main active ingredient in Vicks Inhalers, is known to have amphetamine-like properties. Stereotypic behavior is consistent with behavior that follows the use of amphetamine. Transvestism has traditionally been thought to be based on a psychodynamic model; however, the authors postulate several biochemical mechanisms whereby levo-desoxyephedrine may play a role in the bizarre behavior exhibited by this 32-year-old man. It is suggested that inhalers be placed in a new class of drugs that can be dispensed only by a pharmacist or physician.

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Ramazanoglu, Caroline, Annie Woodhouse i Patricia Spallone. "Fantastic Women: Sex, Gender and Transvestism". British Journal of Sociology 42, nr 2 (czerwiec 1991): 308. http://dx.doi.org/10.2307/590389.

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Aziz, Sadaf, i Suprakash Chaudhury. "Gender Dysphoria and Transvestism in Schizophrenia". Medical Journal of Dr. D.Y. Patil Vidyapeeth 17, nr 3 (2.06.2023): 679–80. http://dx.doi.org/10.4103/mjdrdypu.mjdrdypu_127_23.

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Amaral, Ana Luísa. "A outra que eu não sei, por não ter voz, ficou na escuridão por inventar. Travestir o mundo". Cadernos de Literatura Comparada, nr 47 (2022): 13–31. http://dx.doi.org/10.21747/21832242/litcomp47p1.

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In this essay published posthumously, Ana Luísa Amaral reflects on the transvestism of the voice – a process that always happens in poetry as it involves the creation of disconnected selves (however tangent they may be) from the one who has created them. Revisiting some of her essays from Arder a Palavra, the poet uses her own poetry to illustrate her critical reasoning

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Parhi, Katariina. "Boyish Mannerisms and Womanly Coquetry: Patients with the Diagnosis ofTransvestitismusin the Helsinki Psychiatric Clinic in Finland, 1954–68". Medical History 62, nr 1 (4.12.2017): 50–66. http://dx.doi.org/10.1017/mdh.2017.73.

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This article examines the case files of patients diagnosed withTransvestitismus[transvestism] in the Psychiatric Clinic of the Helsinki University Central Hospital in the years 1954–68. These individuals did not only want to cross-dress, but also had a strong feeling of being of a different sex from their assigned one. The scientific concept of transsexuality had begun to take form, and this knowledge reached Finland in phases. The case files of the transvestism patients show that they were highly aware of their condition and were very capable of describing it, even if they had no medical name for it. Psychiatrists were willing to engage in dialogue with the patients, and did not treat them as passive objects of study. Although some patients felt that they had been helped, many left the institution as frustrated, angered or desperate as before. They had sought medical help in the hope of having their bodies altered to correspond to their identity, but the Clinic psychiatrists insisted on seeing the problem in psychiatric terms and did not recommend surgical or hormonal treatments in most cases. This attitude would gradually change over the course of the 1970s and 1980s.

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22

Rhodes, Hazel. "„Die Transvestiten haben das Wort“: the politics of gender variation, sexual distinction and morality in the transvestite magazine Das 3. Geschlecht". GENDER – Zeitschrift für Geschlecht, Kultur und Gesellschaft 15, nr 2 (22.06.2023): 71–85. http://dx.doi.org/10.3224/gender.v15i2.06.

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This article analyzes the Weimar-era transvestite magazine Das 3. Geschlecht (1930–1932), originally published by Friedrich Radszuweit, and assesses the affective and political qualities of the transvestite public culture that it organized. Scholars have shown how transvestite counter publics emerged in Germany alongside gay and lesbian collectives, spurred by the development of a queer press and urban social networks and tempered by a politics of respectability. As Das 3. Geschlecht shows, certain transvestites responded to the new publicity around transvestism by turning to modesty, privacy and inconspicuousness, not necessarily to public resistance or visibility as trans*. My argument explains this tendency toward gender conservatism, heterosexism, and middle-class conventions like domesticity and decency by emphasizing how this space operates as an intimate public, building on the concept by Laurent Berlant. Focusing on normative and ‘generic’ mediations of the experience of transvestism, I explore how the magazine’s public sought to shape the conditions for living as a transvestite in Weimar society, when the norms for trans personhood were still being conceived and disputed. Aspirational fantasies of gender and sexual normalcy and seamless belonging in middle-class society prove more significant to these mediations than oppositional or emancipatory politics.

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Anupama, M., K. H. Gangadhar, Vandana B. Shetty i Bhadja Dip P. "Transvestism as a Symptom: A Case Series". Indian Journal of Psychological Medicine 38, nr 1 (styczeń 2016): 78–80. http://dx.doi.org/10.4103/0253-7176.175131.

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Abdo, Carmita Helena Najjar, Ana Hounie, Marco De Tubino Scanavino i Euripedes Constantino Miguel. "OCD and transvestism: is there a relationship?" Acta Psychiatrica Scandinavica 103, nr 6 (czerwiec 2001): 471–73. http://dx.doi.org/10.1034/j.1600-0447.2001.00294.x.

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Cliffe, Michael J. "Paradoxical psychotherapy in a case of transvestism". British Journal of Medical Psychology 60, nr 3 (wrzesień 1987): 283–85. http://dx.doi.org/10.1111/j.2044-8341.1987.tb02743.x.

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Imre, Anikó. "Eastern Westerns: enlightened edutainment and national transvestism". New Review of Film and Television Studies 9, nr 2 (czerwiec 2011): 152–69. http://dx.doi.org/10.1080/17400309.2011.556938.

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MAGEO, JEANNETTE MARIE. "male transvestism and cultural change in Samoa". American Ethnologist 19, nr 3 (sierpień 1992): 443–59. http://dx.doi.org/10.1525/ae.1992.19.3.02a00020.

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Epstein, Arthur W. "Notes on penetrative identification in femmiphilic transvestism". American Journal of Psychoanalysis 53, nr 4 (grudzień 1993): 353–56. http://dx.doi.org/10.1007/bf01248801.

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Lewicki, Arkadiusz. "Transgender/transvestitism/cross-dressing in Polish cinema". Dziennikarstwo i Media 11 (24.01.2020): 49–56. http://dx.doi.org/10.19195/2082-8322.11.5.

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The first Polish film taking up the problem of cross-dressing was a comedy from 1934, titled Is Lucyna a Girl? Czy Lucyna to dziewczyna? by Juliusz Gardan. In the history of Polish cinema there were a few more films about transgender/transvestism. The paper describes these films and indicates what type of socio-moral influence changes the way of showing this type of characters and themes.

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Haydn-Smith, P., I. Marks, H. Buchaya i D. Repper. "Behavioural Treatment of Life-threatening Masochistic Asphyxiation: A Case Study". British Journal of Psychiatry 150, nr 4 (kwiecień 1987): 518–19. http://dx.doi.org/10.1192/bjp.150.4.518.

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Asphyxia as a means of heightening sexual pleasure unfortunately comes to notice more often in the coroner's court than in the psychiatrist's consulting room. The victims are usually adolescent men who strangle or hang themselves while masturbating; transvestism is frequently associated with this behaviour (Simpson, 1979; Friedmann & Faguet, 1982; Mason, 1983). Few such people ask for help, and behavioural treatment in such a case has not been previously described.

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이미선. "Transvestism as Women's Strategy to Be the Phallus". Shakespeare Review 45, nr 1 (marzec 2009): 89–113. http://dx.doi.org/10.17009/shakes.2009.45.1.004.

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Jerez-Farrán, Carlos. "Transvestism and Sexual Transgression in Garda Lorca'sThe Public". Modern Drama 44, nr 2 (maj 2001): 188–213. http://dx.doi.org/10.3138/md.44.2.188.

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Ryan, Thomas J. "CLOTHES MAKETH THE MAN: TRANSVESTISM, MASCULINITY AND HOMOSEXUALITY". British Journal of Psychotherapy 22, nr 1 (wrzesień 2005): 57–69. http://dx.doi.org/10.1111/j.1752-0118.2005.tb00259.x.

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박하정. "Transvestism and Ventriloquism in The Woman in White". Feminist Studies in English Literature 21, nr 2 (wrzesień 2013): 41–64. http://dx.doi.org/10.15796/fsel.2013.21.2.002.

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Robson, Lisa. "Literary Transvestism: Inviting Male Participation in Feminist Discourse". Victorian Review 22, nr 1 (1996): 53–58. http://dx.doi.org/10.1353/vcr.1996.0026.

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Schleiner, Winfried. "Male Cross-Dressing and Transvestism in Renaissance Romances". Sixteenth Century Journal 19, nr 4 (1988): 605. http://dx.doi.org/10.2307/2540989.

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Chivers, Meredith, i Ray Blanchard. "Prostitution advertisements suggest association of transvestism and masochism". Journal of Sex & Marital Therapy 22, nr 2 (czerwiec 1996): 97–102. http://dx.doi.org/10.1080/00926239608404913.

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Shaffer, Jill, i Allan Barclay. "strategic Therapy as a Treatment Approach in Transvestism". Psychotherapy in Private Practice 7, nr 2 (4.10.1989): 97–102. http://dx.doi.org/10.1300/j294v07n02_08.

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Alves Ribeiro Jr., Wilson. "Onphale, a satyr play by Ion of Chios". CODEX - Revista de Estudos Clássicos 11, nr 2 (9.03.2024): e112202305. http://dx.doi.org/10.25187/codex.v11i2.61407.

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O drama satírico Ônfale, de Íon de Quios (c. 484-422 aC), é uma representação dramática do mito de Héracles e da rainha lídia Ônfale. Uma discussão do mito e tradução dos fragmentos foram já publicados; nesta segunda parte do artigo, o contexto dos fragmentos e sua posição na estrutura dramática são brevemente comentados. Evidências textuais sugerem que o transvestismo de Héracles, mencionado com frequência do final do Período Helenístico em diante, estava já presente neste drama satírico do Período Clássico.

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Vélez Upegui, Mauricio. "Dialogue (in a meta-logic key)". Íkala, Revista de Lenguaje y Cultura 4, nr 1 (6.04.1999): 168–81. http://dx.doi.org/10.17533/udea.ikala.8542.

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The author recreates the variations and conceptual changes associated with dialogue as an historical practice. Whereas the socratic dialogue was conceived as a dialectical game which according to the author, was much of a discoursal transvestism, the modem dialogue became the actualization of subjective reasons, presupposing, then, a dia- logical competence. But, what would be of the dialogue, if it were solely the juxtaposition of monologues? How to reference ths article: Vélez Upegui, M. (1999). El diálogo (en clave metalógica). Íkala. 4(1-2), pp. 168 -181

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임주인. "A Symbolic Sense of Transvestism in the Renaissance Novels". Cross-Cultural Studies 19, nr ll (kwiecień 2010): 149–80. http://dx.doi.org/10.21049/ccs.2010.19..149.

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Herrmann, Anne. "Travesty and Transgression: Transvestism in Shakespeare, Brecht, and Churchill". Theatre Journal 41, nr 2 (maj 1989): 133. http://dx.doi.org/10.2307/3207855.

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Cressy, David. "Gender Trouble and Cross-Dressing in Early Modern England". Journal of British Studies 35, nr 4 (październik 1996): 438–65. http://dx.doi.org/10.1086/386118.

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A celebrated article in Shakespeare Quarterly opens with the question, “how many people cross-dressed in Renaissance England?” Jean Howard, who posed this intriguing question, suggests that disruption of the semiotics of dress, gender, and identity during the late Elizabethan and Jacobean periods points to “a sex-gender system under pressure” and a patriarchal culture disturbed by profound anxieties and contradictions. Even if the answer to her question turns out to be “very few,” the discourse surrounding the practice reveals an area of critical and problematic unease. Female transvestism on the streets of London, male transvestism on the stage, and vituperative attacks on cross-dressing by Protestant reformers are among the symptoms that indicate that “the subversive or transgressive potential of this practice could be and was recuperated in a number of ways.” Dressing boy actors for female roles, for example, was not simply “an unremarkable convention within Renaissance dramatic practice,” as some scholars have suggested, but rather a scandalous “source of homoerotic attraction” arousing “deep-seated fears” of an “unstable and monstrous” and feminized self. Whether in real life or in literature, by this account, cross-dressing involved struggle, resistance, and subversion, as well as modification, recuperation, and containment of the system of gendered patriarchal domination. Renaissance cross-dressing involved ideological work of a complex kind that ultimately, in Howard's materialist feminist analysis, “participated in the historical process eventuating in the English Revolution.” This is a claim that may make English historians gasp, but it is one that they cannot ignore.

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Anderson, Ellen M. "Playing at Moslem and Christian: The Construction of Gender and the Representation of Faith in Cervantes’ Captivity Plays". Cervantes 13, nr 2 (wrzesień 1993): 37–59. http://dx.doi.org/10.3138/cervantes.13.2.037.

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Ofrecen las comedias de cautivos cervantinas un paradigma único en su obra: se representan únicamente en ellas tanto el transvestismo masculino como el femenino. Del examen detenido de ambos recursos se desprende que el musulmán y la mujer llegan a representar de una forma casi intercambiable al “otro”, o a la sombra junguiana, del protagonista masculino católico, español y heterosexual. El cautiverio autobiográfico se transforma lentamente en un laboratorio literario. Dentro de él, Cervantes elabora un concepto cada vez más flexible de la humanidad, cuyos contrarios religiosos y sexuales, trágicamente irreconciliados en la historia, quedan paradójicamente harmonizados en la comedia.

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Škraban, Kajetan. "Gender, Genre, and Succession: Reception of Statius’ Achilleid in Baroque Opera". Keria: Studia Latina et Graeca 20, nr 1 (30.10.2018): 105–29. http://dx.doi.org/10.4312/keria.20.1.105-129.

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The paper examines the reception of the Achilleid, an epic fragment by the Flavian poet Statius, in the Baroque opera. The Achilleid weaves unique connections among the issues of gender, succession, and genre, and as such merits an important place in studying the operatic reception of antiquity. The elements mentioned above (gender, succession, genre, as well as transvestism etc.) have been significant in establishing the opera as an art form; indeed, in the light of their historical influence some of the operatic works inspired by Statius may be perceived as major, well-nigh constitutive building blocks of the operatic art.

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Borowski, Yvonne. "Transwestyci (?) w "Thesmoforiach" Arystofanesa". Collectanea Philologica 14 (1.01.2011): 53–64. http://dx.doi.org/10.18778/1733-0319.14.05.

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The article discusses the question of transvestism in the Thesmophoriazusae of Aristophanes. To provide a useful theoretical backdrop, the author begins with an analysis of the definition of cross-dressing as a complex socio-behavioural phenomenon. Next follows an examination of the four examples of male characters dressing up in female clothing in the analyzed comedy. These are the cases of Agathon, Cleisthenes, Mnesilochus and Euripides. The aim of the investigation is to point out the purposes of employing cross-dressing in the drama as well as to distinct the genuine transvestites among the comic dramatis personae.

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Rasse, Marie de. "Travestissement et transvestisme féminin à la fin du Moyen Âge". Questes, nr 25 (15.04.2013): 81–98. http://dx.doi.org/10.4000/questes.81.

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Roper, Danielle M. "Queering Tupac Amaru II". GLQ: A Journal of Lesbian and Gay Studies 28, nr 1 (1.01.2022): 87–114. http://dx.doi.org/10.1215/10642684-9449095.

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Abstract This study examines the queering of Tupac Amaru in Javier Vargas Sotomayor's La Falsificación de las Túpac (The Falsification of Tupac) to discern how travestismo (transvestism) functions as a methodology and epistemology for working on and against the symbols that underwrite national identity. This essay treats falsification as a central precept of a travesti methodology by paying close attention to the role of fiction, falsity, and fabrication in the production of the hero and the nation. Roper argues that travestismo not only exposes the constructedness of its original but also functions as a tool of dissent and as a space for staging an encounter with the possible.

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Velayudhan, Rajmohan, Asfia Khaleel, Nideesh Sankar, Manoj Kumar, Firoz Kazhungil i Thazhe Mangool Raghuram. "Fetishistic Transvestism in a Patient with Mental Retardation and Psychosis". Indian Journal of Psychological Medicine 36, nr 2 (kwiecień 2014): 198–200. http://dx.doi.org/10.4103/0253-7176.130995.

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Chand Meena, Mahesh, i Saloni Chadha. "Accidental Death Due to Autoerotic Asphyxia Coupled With Fetishistic Transvestism". International Journal of Medical Toxicology and Forensic Medicine 7, nr 3(Summer) (1.08.2017): 189–96. http://dx.doi.org/10.18869/nirp.ijmtfm.7.3.189.

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