Tag: Transgender

Transgender Youth at Risk

No one wants to go to the doctor, right? Studies indicate that young people especially do not seek health care unless they are sick or in crisis. Of course, these studies usually describe only a certain segment of young people – namely those with homes, with families, in school, and not gay, lesbian, bisexual or transgender (GLBT) identified. Strangely, these are the youth most likely to be healthy and not engage in risky behaviors in the first place.

Recent studies of New York City’s homeless youth, unsurprisingly, show many pressing health care needs. Because of the exposure they endure on the street, these youth are particularly susceptible to many negative health conditions. Violence, rape, sexually transmitted diseases (STDs), tuberculosis (TB), HIV/AIDS, poor nutrition, poor hygiene, chemical dependency and a host of other health-related issues that are the result of surviving on the street are not uncommon. However, one study also showed that when youth on the street have a respectful, trusting and meaningful relationship with an outreach worker they are more likely to seek health care services – both acute services (like STD treatment) and preventive services (like immunizations). Also, when connected to a respectful outreach worker or team offering referrals, they are apt to seek social and psychosocial services from youth-serving agencies. They are even more likely to access care when those health and social services are appropriate to their needs, respectful, and accessible on all levels (no cost, easily reachable location, culturally competent staff).

Many youth expressing non-gender conforming behavior or identifying as transgender find themselves rejected by family, school, church, peers and other communities of origin. They often become homeless and unemployable, and are forced into the street economy – very often into sex work. Compared to their gay, lesbian and bisexual (GLB) peers, transgender youth are often far more marginalized and disenfranchised, often finding themselves unwelcome even at GLB youth-serving agencies. ‘Traditional’ housing alternatives, drug treatment programs, health centers and other services are ill-prepared to work with transgender youth in any kind of affirming, supportive manner. The educational system, while slowly moving towards a more GLB friendly environment is still transgender-ignorant and -phobic. These places for youth refuse to deal with young people who do not fit their ‘norms.’ Youth who present these challenges are often just left out.

Transgender Youth Health Risks

The list of negative influences could go on, and unfortunately the result is the same: transgender youth become further at-risk. Those on the street are often faced with double and triple stigmas that can directly and negatively impact their health. For instance, transgender youth taking hormones are often doing so without the supervision of a licensed medical provider. They may be using bootleg substances, may be over self medicating, and may be incorrectly injecting or sharing needles to administer their hormones.

Few medical providers are adequately trained in the proper hormonal treatment of transgender people, and those that are, rarely provide care to minors without parental consent. Since parental consent is not the norm, especially for those who are homeless or otherwise detached from their families, many young people legitimately requiring hormonal therapy go without until they reach the age of majority. They also encounter disreputable providers with a ‘street reputation’ who are willing to sell hormones to anyone with the resources to afford them, but who dangerously and unethically do not provide the comprehensive follow-up that is critical to successful therapy. Hormone therapy, with either female or male hormones is not without risks and needs to be regularly monitored for negative side effects that can be life threatening. The risk-taking behaviors in which homeless transgender youth engage to get the money to pay for their illicit hormones also places their health in jeopardy. The economics of sex work puts youth at risk for HIV/AIDS and STD’s, exploitation and violence, and chemical dependency. ‘Johns’ and ‘dates’ usually pay more money or provide more drugs if condoms are not used. Youth also use crack or other illegal substances to ‘numb the pain’ of their lives and make the sex work tolerable, impairing their judgment and lowering their resistance.

Supportive Health Services

Managing the health care of a transgender youth is a complicated matter. A patient-provider relationship requires several critical components for maximum positive effect: an ongoing and trusting relationship between the youth and the provider; a commitment by the provider to addressing the stigmas, disenfranchisement, and added challenges faced by transgender youth; and a personal commitment by the young person to their overall health and well-being. Since many of us are not the best health care consumers, empowering youth to accept this personal commitment may be the most critical component.

Transgender youth and their providers must realize the holistic health needs other than just those surrounding gender identity. Gender transitioning is never a simple matter of merely taking hormones. Optimally, it includes primary health care, psychosocial support, mental health services, peer support and education. For those on the street, case management (including entitlements and benefits advocacy), supportive housing services, harm reduction and drug treatment services, HIV/AIDS care, and employment and educational opportunities are required as well. We also must not overlook the necessity of educating transgender youth and all youth to make healthy choices. This is done through comprehensive health and sexuality education on issues including proper diet and nutrition, pregnancy prevention, HIV prevention, self breast or testicular examinations, and vaccinations.

For Community Health Project’s Transgender Health and Education (THE) Clinic, the combination of mental health and peer support services appears to be the single best predictor of successful transition. Social isolation can be a devastating factor in the lives of all GLB and transgender youth. When transgender youth find peer support, role modeling and mentorship from peer counselors, the results are positive and life-affirming.

Economic Barriers to Services

Of course, the health care described above is not inexpensive. Few transgender youth are medically insured, privately or publicly. Coverage for hormone treatment, even for those with insurance, is not always immediate. In the age of managed care, few health centers or private physicians are prepared or able to provide the intensive medical and case management services needed to appropriately care for transgender youth. The economic realities of this situation strongly contribute to transgender youth engaging in sex work and being exposed to the potentially negative health outcomes resulting from it. There is no simple answer. The economic, ethical, racial, class and access issues involved are complicated. Even health care systems designed for the underserved are not often designed to be able to meet the specific needs of transgender individuals. Those that are, are also faced with the medical ethics issues surrounding hormonal therapy for minors. Those that have surmounted the ethical issues and are willing to treat transgender youth are often themselves small and underfunded.

A systematic shift must begin at the community-based level, with youth workers and the transgender youth they serve. Youth-serving agencies working with transgender youth must give their clients tools to become empowered as educated health care consumers. Agencies must provide materials designed by and for transgender youth to reach them and attractive, supportive environments in which to learn. Youth-serving agencies must adopt non-judgmental harm reduction models of care to support transgender youth in their struggle to balance making their transitions while staying healthy. Agencies must meet youth where they are at, even while they are surviving in an economic and social system designed to keep them on the streets, engaging in sex work, and receiving services from disreputable providers. Education must include not only safer sex, but safer sex work, safer needle use and access to needle exchange programs, development of peer and other support systems, and instruction on how to talk to a medical provider.

An effective health education component for transgender youth must include specific information about the health risks associated with cross gender hormone therapy, so that young people can make informed choices about their lives. See inset.

Furthermore, youth-serving agencies must aggressively advocate for funding for this medically and socially underserved group of young people in today’s climate of shrinking funding and services, and social stigmatizing and scapegoating. For instance, the 12 or so GLB health centers around the country need to examine their own motives, missions, ethics and purposes, and be encouraged to include both GLB and transgender youth care in the array of services they offer.

It is ironic that while the medical profession has advanced to the point of being able to effectively and appropriately treat transgender individuals, there is an internalized system-wide phobia that prohibits it from embracing the challenge. On the brighter side, there are a few pioneering health care programs that have begun addressing the needs of transgender individuals, and are leading the way for these services to become more mainstream in both GLBT and traditional health care settings. Unfortunately, in the meanwhile, the health and well-being of transgender youth hangs in jeopardy.

Possible side effects for males taking female hormones (Estrogen or Progesterone) may include: blood clots; abnormal lipids (elevated cholesterol and triglycerides); increased risk of heart attack and stroke; breast tumors/cancer; increased prolactin/pituitary tumors; high blood pressure; prostate enlargement/tumor; elevated liver enzymes’ hepatitis; acne; irreversible body changes/breast growth; worsening of psychiatric conditions when starting and stopping treatment; depression; suicide; and/or increased incidence of unexplained death.

Possible side effects for females taking male hormones (Testosterone) may include: bleeding due to a decrease of blood clotting factors; blood cell abnormalities; elevated cholesterol and triglycerides; increased risk of heart attack and stroke; increased prolactin/pituitary tumors; hypertension; no menstrual periods or other menstrual irregularities; elevated liver enzymes/hepatitis/jaundice; high calcium; retention of water, sodium, chloride, potassium and inorganic phosphates; acne; irreversible body changes including deepening of the voice, hair growth and clitoral enlargement; worsening of psychiatric conditions when starting or stopping treatment; depression/anxiety/excitation; suicide; and/or increased incidence of unexplained death.

Richard Haynes is the Associate Executive Director of the Community Health Project (CHP) in New York City. CHP provides free, confidential medical care and health services, including HIV-related, to GLBT, homeless, runaway and throwaway youth on-site and via Health Outreach To Teens (HOTT) mobile medical van. Contact: CHP, 208 West 13th Street, 2nd Floor, New York, NY 10011, 212-675-3559.

By Richard Haynes

1999, amboyz.org

What is FTM?

The border between intersex (hermaphrodites) and transsexuals is very fluent. In fact it can be argued that both are two sides of the same phenomena: during the early devellopment of the fetus the body develloped in a nonstandard way, making it difficult for third persons to guess the gender of the baby after birth.

In the FTM case a child has mistakenly (if the psychological identity is used as defining standart) been labeled and assigned as female at birth.

During childhood, adolescence but usually only as an adult the FTM corrects this mistake and lives as a man.

This can be a disruptive process as parents, friends, employers are often relucutant to aceept that their perception of this person was incorrect. Usually after some time most people do adapt, also because it is easier to relate to a FTM as a man.

Hormones, surgery or a legal court order are usually nessesary to achive a complete recognition by society. Many countries, smore health organisations unfortunately still discriminate against FTMs, and intersex and transgendered people in general.

Many FTMs have started to explore ways which lead to a recognition without surgery, especially FTMs who pass as boys or young men without any medical intervention. Others have explored bi-gendered ways, bluring the border between the gay/lesbian and transgender population.

The abreviation FTM is derived from the medical term female to male (transgender, transsexual, etc.). As most FTMs have no serious medical disorders related to their condition, FTM and intersex people who match this statement should however rather seen as a part of the rich heritage of human diversity, which has produced differnt races, bodyshapes, and on a higher level ethinically diverse cultures.

Transformations of the Foremost Noblewoman

The society of Ancient Egypt was powered by magic. Typically African in form, its primeval technique, and its contemporary practitioners, were firmly believed in by members of all classes. And magic can create transformation.

The sexual power of the monarch lay at the roots of the state’s or the sovereign’s existence, in New Kingdom Egypt as much as in any Nguni realm in the 19th century. When in residence at Waset, the capital, the pharaoh performed regular rituals in the Shrine of Amun-Re at Ipet Esut — the most select of places, which had strong sexual content.

The leading state magicians, men and women, conducted and participated in these ceremonies, which were held to be vitally necessary to the very life of the state and people. As above, so below.

The lowest stratum of agricultural labourers and poor housewives harboured their personal altars and the conviction that with the favour of the Gods and Goddesses, and the demons and spirits they controlled, their lives might be transformed.

Thus it was, through the medium of magic that the highest met the lowest in the magnificent floruit of opulence and civilisation that we call the Egyptian New Kingdom. The sovereign met the peasant, mutual submission occurred, and a tremendous effect was created. The Queen, Hatshepsut, foremost of Noble women, met Senenmut, greatest of magicians, to exchange identities and genders.

There had been queens regnant in the pa Mertneith, and Nitokert had attempted to extend their regencies into real reigns long before Hatshepsut, but their hold on affairs had been ephemeral.The pharaoh had to be a man. Certain ceremonies had to be performed that bear resemblance to those described in hushed tones by colonial investigators of Mau Mau.

So the king had to be male, and that was all there was to it. And Hatshepsut, who by the death of her husband the pharaoh, found herself in a political vacuum. High-born and used to command, she declined to see Egypt factionalised during the infancy of the male heir Tuthmosis, and took the throne. She had a plan.

She, like all Egypt, knew of the famous sorcerer Senenmut, risen from the poorest of poor families to become the most courted and feared individual in the country. Learned in every art, master of ritual ,his sharp features bore the marks of the austerities by which he had earned the keys of magic. Very early in her sole reign they were in contact, and soon it was rumoured that they were lovers. The truth is less mundane.

The queen’s great problem was legitimacy, not in practical terms — for she had strong army support –, but in magical and traditional aspects. Over monthshatshepsut of consultations with the wizard, a scheme was formed wherein Hatshepsut would appear before her father Amun, and her beloved people, in person as a man.That every part of traditional Pharaonic practice would be undertaken in the real bodily existence of Maa’ka’Re, the astral body of Re’s truth. By the magic devised by Senenmut, Hatshepsut would become Maa’ka’Re at will.

Magic needs that help of every practical aid, and such a feat as this required patient and costly preparation. For the first time known to us, a flesh suit made of byssus linen and silk thread was woven to compress the queen’s torso. It’s barely visible neckline was faithfully traced by the court sculptors on every representation of Maa’ka’Re that we have. Egyptians wore very little clothing,but elaborate headwear and jewellery, so such a technical marvel was necessary.

The male-specific kilt, false beard, lion’s tail, and headdresses presented little difficulty in comparison.

The Queen must have worn artifical male genitalia.This has never been directly suggested, but a moment’s thought will demonstrate it’s truth.The pharaoh had to demonstrate his potency in the sanctum of Amun-Re, whose image was ithyphallic.That is to say, Amun of Thebes has an erection, and the monarch must also display one in his identification with the supreme deity.

To this end, encouragement was sometimes offered by the chantresses of the God, who were all pretty women, and who participated in the service.The fragmentary representations of these rituals are extant, scattered around the immense Karnak ruin-field in modern Luxor.

The Egyptians were not content with forms of words, there had to be actualities, or the people high and low would not believe.This is another link with modern Africa.

Hatshepsut the kingThere had also to be a temple of transformation, wherein the queen would transform into the king before proceeding to Karnak, and where Maa’ka’Re might transform back again into Hatshepsut. To this end Senenmut designed and built Djeser-Djeseru, the Holiest of Holies, wherein to work the divine mystery of gender transmutation.The aid of the goddess of sex being obviously vital in this matter, the temple was built against, and partially inside, Hathor’s sacred mountain, on an axis directly aligned to the sanctum sanctorum at Karnak, from which it was plainly visible.

It is my contention that when Hatshepsut became a man, Senenmut became a woman. His very name is suggestive, for those with ears to hear. Sn is a causative particle, n is a copula, and Mut is the primordial mother in the Theban triad. So the magician used the formula of his own name, and became both the universal mother, and the mother of himself.

His block statues, unique in Egyptian art, with the head of the girl child Nefrure projecting from his lap are an epitome of man as mother, the girl being the magical child of Senemut and Hatshepsut the queen, or was the conception between Maa’ka’Re and Senmutet?

Whatever the exact mechanics, the overall project was a complete success. Maa’ka’Re was accepted as Pharaoh of Egypt and was crowned as such, the first woman ever to assume the supreme power in prescribed form. Not that she would have thought of herself, at the moment of her coronation, as a woman at all. By the arts of Egyptian magic she was a man, a king, in reality.

The people applauded, feasted, and were not shocked. Every Egyptian knew that sorcerers could assume the forms of birds and animals, and could possess other persons bodies and identities, so what could the greatest magician of Egypt, and the most powerful political figure,not achieve?

The Pharaoh soon became the richest individual in the known world, by an adroit combination of massive trading voyages to Africa, the valleys of incense, the terraces of turquoise, and the complete avoidance of unnecessary and costly warfare. She kept up her army, though, using it as a border guard, a police force, and a covering force for her business activities.

The country at large, buoyed by lavish state funds, knew boundless prosperity ,good Niles, no plagues, and regular festivities. So all was well-for a while.

Of Senenmut’s fall, Maa’ka’Re’/Hatshepsut’s decline into obesity, the gradual rise of faction around the young prince Thutmosis, I shall not here speak. I simply present the grand entrance of transgenderism on to the world’s stage in all it’s ancient glory.

08 February 2015, Written by Michelle Quartermain @tglife.com

Trans Women May Be At Greater Risk For Depression

The LGBT community has always been thought to be at greater risk for clinical depression than the general population because of the alienation that LGBT people often feel after “coming out” to family and friends, and it seems that the stigma and pain is a greater onus for women and transgender women because of the male-dominated social hierarchy that these individuals are forced to struggle against in the process. Surprisingly studies have shown that LGBT women that are open about their sexuality usually experience less depression. However, there is still an unsettling amount of research that has shown that Transgender women have a lifetime risk for developing depression of about 62% versus the 16% risk for the general population.

A review done this year on the factors that are thought to be behind the lifetime prevalence of depression in transgender women looked at interpersonal and intrapersonal support systems in several studies. The author of this review concluded that although social support from family and self-esteem both influence the risk of developing depression, the woman’s employment status and whether or not she has experienced violence related to her transgender identity are the two most critical factors influencing the rate of depression. Transgender women are thought to suffer violence at the hands of co-workers more often than most LGBT individuals. There is concern that unemployment rates among Transgender women is higher because of harassment and violent assaults at the hands of coworkers, and workplace discrimination against people with transgender identity ends with the victim being blamed. There is a vicious cycle of violence, unemployment, lower economic status, and thus an increased chance of depression in transgender women.

An article in Huffington Post published this year discussed the new workplace training program “Understanding the T in LGBT: Gender Identity and Gender Expression” and how it hopes to help reduce the prevalence of workplace violence and harassment directed against transgender individuals. The online program is part of a Diversity and Inclusion web course series that is designed to increase acceptance of diversity and help prevent identity and cultural “gaps” from leading to workplace harassment. The current rate of workplace harassment experienced by Transgender individuals is reported as 90%.

Dr. M. Mirza, LGBT Health Wellness, 2014

Transgender Acceptance in the Classroom

The Vancouver school board just recently proposed a law that would allow transgender students to be accommodated in the classroom more easily. Some of the regulations that the school board hopes to implement include the installment of transgender washrooms and the freedom for the student to choose between sex-education curriculums geared towards their biological sex, or their gender identity. For the most part these changes sound like they will be beneficial, but you could criticize the school-board’s desire for separate washrooms. The regulations do at least prohibit faculty from encouraging the transgender individuals to question their identity, which should help assuage some of the alienation that the separate facilities could lead to. Bathroom access has created controversy in LouisevilleKY, recently leading the adjustments in the wording of non-discrimination policies to explicitly include transgender individuals. Frankly it seems like bathroom stalls already do enough to separate people in the bathroom, and maybe policy changes such as the Louiseville one would be more effective in helping transgender students integrate at school.

The policy adjustments so far are small, but they are a step in the right direction for transgender people who are often regarded as confused or desperate for attention. The essential next step in integrating transgender individuals is school-wide awareness. Efforts need to be made to quell harassing remarks, and the issue of violence against transgender students should not be relegated to the shadows. Services that assist transgender students in cultivating a sense of self-acceptance and a feeling of belonging also need to be incorporated into school systems in order for these integration difficulties to be combatted.

Dr. M. Mirza, LGBT Health Wellness – 2014

Is Sex Conversion Therapy Ever Ethical?

Sex conversion therapy, or reparative therapy as it is also known, has been a source of ire and controversy in the LGBT community for years.

Everyone has days where there are things that they wish they could change about themselves. Certainly it comes as no surprise that there are people that would like to profit from offering the opportunity to LGBT folks to stop having homosexual thoughts. In a world where therapy has become a cornerstone of our lives from our pre-school years on it was inevitable that there would be therapists that provide counseling to eliminate homosexual thoughts. But sex conversion therapy is no small matter… it is not just a field comprised of a few greedy therapists armed with self-help books and gimmicky promises. In the 90’s when sex conversion therapy first gained notoriety it was mainly through Christian counselors. The Christian organizations behind these counselors would often rely on help from the secular group National Association for Research & Therapy of Homosexuality (NARTH) to support their actions. The justification for their work was easy at the time because the World Health Organization still considered homosexuality a mental disorder. A large part of their efforts were geared towards converting self-identified gay or bisexual teenagers to heterosexuality through the use of electro-shock therapy and other unpleasant stimuli paired with homoerotic images.

Laws that ban conversion therapy have been added to state legislature now in California, New Jersey, New York, and Massachusetts.

Accounts from LGBT individuals that received sex conversion therapy as minors frequently blame the therapy for worsening their anxiety and self-hatred. Clearly some of the methods that sex conversion therapy uses are out of the dark ages of psychology, but is it fair to sex that all counseling like this should be outlawed even if it is practiced only by licensed therapists? The therapy is defined as being meant to help with unwanted homosexual thoughts, so maybe it is unfair to immediately dismiss the therapy as unethical. But the mere question of whether or not conversion therapy is ethical implies that some LGB individuals aren’t really homosexual. The World Health Organization no longer considers homosexuality a mental disorder, so it hardly makes sense that there are people that would still like to treat it as one. If the LGB individual were having too many homosexual thoughts–well that is another problem entirely and not one that most LGB people have any need to address in therapy.

The other problem here is that the majority of sex conversion therapy is directed at minors.

When a teenager isn’t sure what kind of person he or she is in an intimate sense, that’s normal. Trying to suppress changes in sexuality and self-perspective in teenagers should never go beyond the normal do’s and don’ts of that age category. If you aren’t convinced that sex conversion therapy is too extreme then maybe it helps to imagine what you would think of a parent that sought electro-shock therapy to for their 16 year old daughter for ideating about inviting her school’s field hockey team over for a wild night. Sometimes teenagers have thoughts that are a little beyond them, and sometimes parents have difficulty accepting the people their teenagers are becoming, but shock therapy is rather severe. It just doesn’t sound like something that fits with our ideals as a culture.

Dr. M. Mirza, LGBT Health Wellness – 2014

Transgender woman murdered

Tyler’s friends believe she was a victim of a hate crime.

“This has to be a hate crime, this has to be a hate crime, nothing else because that was an upstanding person with a good heart,” Underwood’s roommate, Coy Simmons told KYTX.

“She was lovely, just a lovely person.”

Tyler’s friends say she was well-liked and had no enemies. “She’s a fan favourite,” Kenya Darks told local news station, KLTV.

Police suggested that Tyler was shot before trying to flee from her attacker in her car. Police are still searching for a suspect. and have appealed to the public to come forward if they have any information.

A Transvestite Encounter in Post-Roman Gaul

One day in the summer of the year 590, the experienced and wry divine Gregory — Metropolitan bishop of Tours in the barbarian kingdom of Frankish Neustria — sat to hear a sensational case. With his fellow bishops, Gregory was to judge upon a scandal during the year of the revolt of the nuns in Poitiers against their abbess. This was in reality part of the vicious feminine war festering within the Frankish royal house.

Royal women were not normally subject to the lynch law prevailing outside the walls of their protected establishments, and could not by custom be routinely killed by their male relatives. Women beware was the rule in the palaces and high-status religious houses. This is the era of Queen Fredegund, spymistress, controller of assassins and, murderess.

The extraordinary position of top-ranking Frankish women, and the savage energy of the times, bathes the calm testimony of the political churchman in the atmosphere of the Nibelunglied.

Rome has fallen and deranged warlords feast amid the ruins, drunk and dangerous. Nominally Christian, they are addicted to war, vendetta, and extortion on a massive scale.

Partially controlling these sacred monsters is a pack of the old Roman aristocracy dressed up as men of God, and protected by the magic powers of which they have convinced the magnates. All public services, apart from those controlled by the church, have perished with the Empire; the population at large is prey to every kind of violence and misfortune.

An obsessive faith in a better life hereafter, and raging superstitions are understandable reactions to this post-apocalyptic world, crisscrossed by plundering hordes.

Gregory is as credulous as his flock, sharp observer though he is. Miracles are as common as plagues, signs and wonder a daily occurrence. Without these visible evidences of divine mercy, life is unendurable. Worshipping God and pleasing him was paramount: a primary objective of the churchmen and theoretically of the ignorant barbarian sovereigns they served and manipulated.

The kings thought that promotion of Christianity brought them success in battle and at the council table; the bishops thought it the only guarantee of a very fragile existence. This makes what occurred in the cathedral of Poitiers that summer day so extraordinary. One rubs one’s eyes to read Gregory’s account.

After dealing with a siege situation at the Poitiers Nunnery, and putting down the revolt with a little bloodshed here and there, the bishops assemble. romanlaw2Gregory says:’Tunc resedentes sacerdotes……..”

Then were present the priests sitting down again on the tribunal of the church…..

“Adfuit Chrodieldis..”

Was present Clotild,

“Multa in abbatissa iactans convitia cum criminibus…”

Hurling many accusations of crime against the abbess…”

“Adserens,eam virum habere in monasterium…..”

Asserting she had a man in the nunnery….

“Qui indutus vestimenta muliebria pro femina haberetur…”

Who was dressed in female clothing so one would take him to be a woman….

“Cum esset vir manifestissime declaratus”

Though he was most manifestly clearly a man.

“Atque ipsi abbatissa famularetur assiduae..”

And that the abbess regularly had sex with him

This is clearly not in the normal run of canon law cases. A princess of the blood, ostensibly a religious, is appearing in person to accuse her superior, also a princess, of extreme sexual irregularity. With bells on. But then…….sensation! Clotild continues:

“Indicans eum digito,”En ipsum”

“There he is!” — pointing him out with her finger

Now whatever mental picture one has of people and events in the heroic age, I am sure that it does not include the moments following this dramatic pronouncement. If it were not for the fact that this is the testimony of an eyewitness, one would discount it as an invention.

From the dais Gregory beholds something rather out of the ordinary for 6th century Gaul:

“Qui cum in veste,ut diximus,muliebri,coram omnibus adstetisset..”

Whereupon a man in women’s clothing, as we have said, stood forward in the sight of everyone

“Dixit,se nihil opus posse virile agere, ideoque sibi hoc indumentum mutasse”.

Who said, that he was in no way able to operate as a man, and so transformed himself by dressing.

One wonders what the reaction was. The general impression given by Gregory’s account may be summed up in the only possible cliché – stunned silence. Succeeded by anticlimax:

“Abbatissam vero nonnisi tantum nomine nossit..”.

He stated that he knew nothing of the Abbess but her name…”

“Seque eam nunquam vidisse ..”

And he had never seen her..

“Neque cum eadem colloquium habuisse, professus est”.

Nor with the same had had any conversation,

If this was an intended coup de theatre by Clotild, she has obviously failed miserably, or her co-conspirator has been made an offer that he/she cannot refuse.

Our transgender person concludes:

“Praesertim cum hic amplius quam quadraginta ab urbe Pectava milibus degeret”

As well as this he lived more than forty miles from Poitiers

There is clearly something gravely wrong with all this. One thing is indisputable: there is at least one full-time MtoF transgender person living unmolested in the Barbarian West. One gets a whiff of country cottages and a decent kitchen garden, with a mustachioed husband in the background. Somewhere off the beaten track for armies; somewhere quiet.

And yet this person is known. Clotild knows her, she pointed him out, and Clotild is the daughter of the late great (if psychotic) king Charibert. Has Clotild had him/her transported, as if by evil fairies, those forty impossible miles to the cathedral of Poitiers?. And if so, why has her leading actress fluffed her lines? If Clotild’s royal antagonists are responsible for this apparition, how does any of Gregory’s carefully self-censored narrative work?

The saintly bishop of Tours had no desire to linger on the sordid details of this distressing case, and still less did he wish to enlarge upon what might lie behind the bizarre transvestite moment in the cathedral of Poitiers. Blandly he informs us that as a result of the transgender testimony, it was obviously out of the question to convict the pious abbess of criminal conversation. We should, therefore, all move on, and there’s nothing to see around here, folks.

Clotild, however, was not finished yet:

“Quae enim sanctitas in hac abbatissa versatur….”

For what holiness is poured out on this abbess..”

Quae viros eunuchus facit,et secum habitare imperiale ordini praecipit..”

Who has men made eunuchs, and has them around her after the manner of the imperial court.

More dirty washing from St Radegund’s Nunnery and for a while things look a bit dodgy for the noble abbess Leubovera.

“Imterrogata abbatissa,se de hac ratione nihil scire respondit…”

The abbess being questioned, she replied that she knew absolutely nothing about it..”

“Interea,cum haec nomen pueri eunuchi protulisset…”

Meanwhile, the name of the eunuch serving-boy was produced…

And then, a deus ,or rather medicus, ex machina appears:

“Adfuit Reovalis archiater…”

The leading doctor Reovalis presented himself..

Where did HE come from? The learned surgeon explains:

“Dicens,puer iste,parvolus cum esset et infirmaretur in femore..”

Saying, this boy being very young was having pains in the loins..”

Disperatus coepit habere, mater quoque eius sanctam Ragegundam adivit..”

Having been given up as hopeless, his mother also went to Saint Radegund herself.

“Ut ei aliquod studium iubiret inpendi..”

To see if she could have this case looked into somehow.

Saint Radegund knows just the man for the job:

At illa,me vocato,iussit,si possim,aliquid iuvarem..”

And she, having summoned me, commanded me, if I could, to do something to help.

Doctor Reovalis is not afraid to take drastic measures:

“Tunc ego,sicut quondam apud urbem Constantinopolitam medicos agere conspexeram..”

Then I, having once upon a time observed what the doctors did at Constantinople…

“Incisis testicolis..”

Cut off his bollocks

One imagines some uncomfortable shifting about on the tribunal. But all is well:

“Puerum sanum genetrici maestae restitui..”

I restored the boy to his mother improved in health…

“Nam nihil de hac causa abbatissa scire cognovi..”

And I know for a fact that the present abbess knew nothing about this thing.

So that’s alright then. Clotild has alleged the presence of a transvestite, and one is there present in the cathedral. She also claims that there are eunuchs about, and one is also found in the cathedral. But it is all perfectly alright, because there is a simple and innocent explanation for all this stuff. The tranny says he is impotent, and the castrated boy’s mum is happy, so what is the problem? Well, everything really.

This is Merovingian Gaul, not New York in the 1970’s. What is a full-time crossdresser doing in the Dark Ages? Are we supposed to believe that there is a castration expert just hanging about in 6th century Poitiers?

A genius to boot, as the learned doctor claims to have performed this tricky bit of work with no training, but simply as a result of having sat in on an operation way back in the day.

No doubt doctor Reovalis was a brilliant wound surgeon. Lord knows there was ample scope for his talents in the Frankish kingdoms. But it is quite evident that he has performed castrations before, and that he was trained to do so at the East Roman court.

These people stand before us for a few brief moments, caught in the light that a great historian unwittingly throws upon his times. The full court judgment quoted by Gregory makes absolutely no mention of transvestism or of castrated boys, or of any but the most anodyne accusations against the saintly abbess Leubovera. As a writer however, he could not resist the drama of the occasion, and we hear the very words of the protagonists.

The nasty business at St Radegund’s nunnery, which had involved gang warfare, numerous homicides, and an unfortunate outbreak of pregnancy among the unguarded nuns, was smoothed over. The Frankish sovereigns had for once united to draw a veil over this most unedifying spectacle, and the pious judges knew very well what the outcome was to be before the enquiry began.

Nobody important was punished for anything. Clotild and her unwilling accomplice princess Basina were giving a few days penance and told not to cause trouble again.

And the man who dressed as a woman, what happened to him/her? Did she perhaps have a quiet word with the gifted doctor?. Two of the unlikeliest figures of the age fade away, revealed by accident, and lost in time.

Written by: Michelle Quartermain

tglife.com – 2014

Standing Feminine in 9 Easy Steps

I am most often asked by those who have studied my Vol 1 DVD—to please explain again– how to stand and sit in an S-Curve. Review Vol 1 but herewith a short review. Most men stand linear, and they generally do not use much hand movement (except shaking hands, waving or crossing their arms) so we want to break out of the linear by using what I created called the S-Curve to look casual, sensual, sexy, or really sensual.

Lets begin with how to STAND in a feminine sensual way.

Day 1 Study yourself while in guy mode when you can see your reflection in a mirror or large window. You will probably be like most men, which is prettyinpinkstanding with both feet flat on the ground and your hands down to your side (and often not swinging them while walking or swinging from the shoulders). This creates the straight l shape.

Day 2 Begin to take the weight off one of your feet, you can do this while in guy mode….the magic comes when your makeup is done and dressed. In the beginning this will be difficult to remember, so don’t beat yourself up, just make the correction. Again, you can do this while in guy mode as it will not “look feminine”. until your dressed. This is the foundation for your footwork when creating the Sensual S curve. Place one foot forward slightly while the other foot stays in the back – and be certain no weight it on the FRONT FOOT, EVER. Next, you will only begin walking on your front foot, which does NOT have any weight on it. I tell my clients to repeat FFF. Free Front Foot.

Day 3 Please break these up into days, as I do not want you to go on to the next step until you have the previous day down; otherwise everything will fall apart – as much as you would like to tell yourself “Oh, I will remember to do that, its easy”. Wrong. I have seen this in my 12 years of my private coaching for TG women, habit will be hard to break. However, once you feel the difference, you will be on your way to your first curve. Most men will step off on their BACK foot, (again men generally stand with their weight on both feet).

Day 4 After learning to place one foot slightly forward with the back foot solid on the ground – Lift the heel off the ground of the FFF. In the beginning think of it, like a clock. Your back base foot will be at 11:00 while your front, feminine foot will be at 1:00 or a slight 2:00. You can also learn by placing the heel of your front foot into the arch of your base, back foot. Later, we will open this slightly.

Day 5 After lifting the heel up (which a man would never do) slightly tilt your FFF knee inward. BAM you have a major curve, which is the foundation of your S Curve. Try this with no shoes on, then in a heel. Practice this way of standing (it is called a hesitation in modeling) in the shoes with the heel height you most often wear when you’re out dressed. Get ready, lets create another curve.

Day 6 Always, always begin to walk with your front free feminine foot. Why? Try stepping off with the back foot which has the weight on it. You will be stuck in cement, it never moves. It is your base foot which holds you up really well, in heels when standing. Try it. When stepping off on your base back foot did you feel how your entire body came forward, showing larger shoulders, arms and hands? This will be a difficult habit to break…..at first.

Day 7 Now, back to standing. You have your heel up and knee in which closes up any OPEN SPACE. You do not want any open space between your knees and your feet. Once you’re standing with your feet in your hesitation, with your heel up and sexy knee pointed inward, I want you to lift up your diaphram and roll your shoulders up, back, and down which will bring attention to your breast! Now, twist at the waist. You have another curve.

When your shoulders go DOWN, they will not look as large, however your breast will — Remember roll them up, back, and down…feel your breast come forward and making your shorter.

Day 8 Next your shoulders. Tilt your shoulders one direction or the other, while you’re in your hesitation. You now have your next curve! You can use either shoulder, so practice tilting your left shoulder forward and then your right shoulder. You will need a mirror to see this. Remember to keep the heel up and the knee in, up at the waist, shoulders up, back and down and one shoulder pointed to the side. This is a really great tilt for photo taking, as only one shoulder will show and your breasts will look larger, oh yes and your stomach will be lifted! Remember the hesitation or this all falls apart later when we begin stairs, cars. Now, try tilting your head to the opposite side, than the shoulder you use. This is another curve. Not so hard, right?There is no right or wrong, just don’t stand in your guy stance.

Day 9 If you want to feel “more casual” take your FFF and slide it over and open away from the base foot below the same shoulder. This is called an “open hesitation” You simply slide your FFF over onto your big toe, bend that knee in a little more. This is great when you’re wearing jeans for a casual stance. Your closed hesitation is more for a sophisticated look. And, I use it as a way of teachhing everything we do, we start with a closed hesitation.

Summary: You will find one foot more comfortable than the other– for your front foot and the other for your base foot. Your base foot needs to be your stronger foot, as it holds you up. As in Karate…they stand with one foot forward, right? Why? Balance. By placing your FFF forward you can use it to support yourself or to “prop” yourself up. This is very important for girls who are just learning to stand and walk in heels.Plus is gives you a much more feminine appearance than standing with your feet apart with weight on both feet, right?

20 July 2014 – Written by Denae Doyle @tglife.com

2014-07-20 03:43:00

The Perfect Handbag

The prefect handbag for a transgender woman can be mystifying. How do you know which will be best?

I was asked today during a consult, about which style of handbag to use.

Since most TG women are about 5′ 8′ up, you do want to consider the handbag which is best for a tall to very tall woman. Avoid long skinny-style bags with long straps.

Counterbalance your figure with something broad, slouchy or unstructured such as a HoBo type. Often, I see clients with small bags, and I feel it makes her look taller!

I would purchase a medium size bag.

When buying a purse, look in the stores mirror to see how each purse size and shape looks on your figure type!

It is best to get a purse which matches your shoe or boot color. With Winter here, think of the black purse, black boots, and a long dark coat, and put a scarf with lots of color wrapped around your neck. If you can wear a hat, I always put on a Winter cap, as it is very girlish!

Handbag Tips

It is always better to purchase a purse which zips closed so nothing can be taken out of your purse (or fall out). Another tip is when shopping, use the baby strap in the “cart” to secure your bag, allowing you to walk away from the basket for a moment.

Black is probably your best color. I have several colors in my closet, and my “Go To” seems to be my medium to large black zip with a bottom which has “support brackets on the bottom. This holds your purse up off the floor and it does not pick up dirt or sticky items on the floor.

If I know I will be walking most of the day or visiting someone’s house (not in a store), I carry my black Hobo, which has no bottom brackets. So I hang it on the arm of my chair.

09 January 2013 – Written by Denae Doyle @tglife.com

2013-01-09 05:34:00

Makeup School

It doesn’t matter how old you are, we should keep learning something new every day. I enjoy going to seminars and learning new things in my job and at play.

Over the years I have established relationships with various cosmetic providers and have learned so much along the way. I try not to promote one over the other because all have strengths in what they offer. I buy products from 4 different brands. Each offer that one thing(s) that I have found works best for me. Some have great eye shadow colors (seasonal must have colors), Foundation that works with my skin type, texture (sealers), Natural looks, problem areas (concealer) and we can’t forget skin care products(moisturizers, deep line correction serums). Our favorites may change over time as better products become available in particular anti-aging serums, and skin repair regiments.

I was invited to attend a seminar with Trish McEvoy cosmetics. I would never pass up the idea of a cofounder offering lessons in my newest favorite products. This wasn’t just a makeover with some marketing hype it was more than that.

This was a Master class. It is taught once a year for models and woman with gorgeous skin in New York, LA and all over the country. Can you imagine what was going through my head at the thought?

To add to the excitement, “please come with little or no makeup”. I don’t know about you but for me that would be hard. I applied aTriangle_of_Light little foundation, lip color and a neutral eye shadow and that was it. I have to admit you have to rely on some self-confidence here recognizing others would be the same.

When we arrived I felt like I was completely exposed. Fortunately I had only a few encounters with other people before meeting our representative. Immediately after meeting Emily We were put at ease joining some 24 woman in a similar way. My fantasy faded when I gazed around to find mostly middle aged woman and older all seeking to improve their look. It was a fun crowd and I felt at ease as just one of the ladies. We were taken to an area of Saks Fifth Avenue which was set aside for the event, beverages, fruit, pastries were plenty.

For the next three hours I was brought into the world of professional makeup. Facial preparation begins with clean skin. We started by removing all makeup and exfoliation. Next nourish the skin with Serums, moisturizers, and primers.

I was happy to hear why it is important to take the time with proper skin preparation. Healthy nourished, and moisturized skin form the base to build. Primers seal the moisture in while allowing the makeup something to adhere to. The best part is lesser product is needed and it results in a more even covering and a natural look.

With my skin prepped, it was time to watch, listen and learn. The first thing I realized is I didn’t know the tools as much as I thought and they would be so many. The tools of course are the brushes, the eye brushes, Cheek brushes, Foundation brushes and Face brushes all have a purpose and in many cases there can be up to thirteen brushes just for the eyes! Wow, how do you know which one to use…by playing and feel. Don’t get me wrong I have a wonderful set of Sable hair brushes, but only a couple of each type.

This is what you don’t get with a makeover. We had one artist for two girls, the artist would do a little on one side and the student would do the other.

Always starting with the eyes and working your way down. We were shown how to lighten and brighten the eyes with eye base and how to blend for a natural look. We were shown how to highlight or work with our facial features and differing skin tones, very cool!

We were introduced to the triangle of light, the area directly below the eye. If you make a “v” with two fingers one on the inside and outside edges of the eye this frames the area to be lightened. Many may know this technique in other terms but this was simple enough even for me to grasp. You can learn more about the concept at the web link; trishmcevoy.com

The rest was all about finishing the foundation coloring and blending. The completed look finished with bronzing, a kiss of blush on the cheekbone and of course lip color.

Makeup_CaseI really learned a lot of subtle techniques for eye liner application, blending colors to match skin tone, the “cat” eye look and best of all making my skin natural and bright. I always seem to be in a hurry when doing my makeup. Using the right techniques saves you time. During the whole event we didn’t have to do any repairs at all. More importantly I could feel the softness of the brushes caressing my skin completing the process to look and feel beautiful with the final touch of finishing powder!

After the completion of the finishing touches it was time to go over notes. The artist is always good at taking notes on what you liked and didn’t have in your collection. We all want to re create that heavenly experience time and time again.

When attending events such as this, be prepared to buy a few products in exchange for what you have gained. In my case I purchased a beautiful planner with a spring collection not available yet in stores and a few exquisite brushes.

So now I think of the beauty of Taylor swift while using my soft finishing brushes and LOL with a smile knowing those days are long gone but I at least know I’m at my best.

28 January 2013 – Written by Denae Doyle @tglife.com

 

Transgender Networking

Networking is important, whether its for work, social, or just fun and play. Before we get into networking yourself as a trans woman, let’s ask some important questions.

What are your goals and background?

For the sake of discussion, let’s say you have been cross dressing for years but never thought simply putting on the clothes was enough.

Maybe you have ventured out into gay venues and you don’t quite fit that venue either. Now what?

More than likely it’s time to reach down into the “label” bin and pull out the “transgender” one. You feel the need to express yourself as a female in everyday society. If this is you, read on.

The first lesson to be learned in the bright lights of the world is the need to communicate. As I have said many times, I couldn’t believe how many people felt the need to talk to me. Here I was scared to death and they wanted to chat? Really?

I learned quickly the worst course was not to respond. If I was going to walk the walk, I needed to talk the talk. Turned out it was a scary but wise choice.

Like many of you, I was very unsure where I was going in this whole process, but very quickly I was finding out. Very simply I learned the great majority of the public was fine with the fact I was a trans woman, and slowly but surely I started networking my new life. I discovered a new inner peace I had never known. I was home.

Now, your network possibilities are as diverse as you are, so some thing that worked for me may or may not work for you, or you might find options I haven’t even explored yet.

I happened to be a huge sports fan and put simply started to go to a couple upscale sports bar in my jeans, boots and sometimes even a jersey-as a girl. Hell, genetic women did it why couldn’t I? As luck would have it, within a couple months I actually became accepted as a regular and struck up conversations with the bar tenders and other patrons… mostly women.

Two years later, I’m fortunate to have remained in contact with most of them. Moreover I have also become friends with some of their friends.

My advice would be to be to take one of your favorite interests as a male and transfer them to your female side. Think about it. It’s not that hard. Almost all pursuits today have a male and female following. Mine happened to be sports.

Ironically the other networking tool I used was the most foreign one for one of my generation: computer dating.

Actually my participation was more of computer contacting, rather than dating. I won’t bore you with the extreme number of contacts I went through on several different sites by both sides of the gender spectrum. I will tell you that I found two dear friends from the process and I am a believer in it if you are careful and patient.

So, good luck on your quest. The bottom line is to follow your soul. She will show you the path. If she doesn’t, that’s OK too. Maybe she or you aren’t ready. Just wait until you are!

This is one of the times that life isn’t too short to find your way through a very complex gender process.

Cyrsti Hart

23 June 2012 – @tglife.com

2012-06-23 01:23:00

Review of Neither Man Nor Woman: The Hijras of India

This book makes important contributions to the study of gender variance, sexuality, and South Asian cultures. It was awarded the Ruth Benedict Prize, given by the Society of Lesbian and Gay Anthropologists, and contains a forward written by the sexologist John Money. Nanda’s focus is the hijras, effeminate or androgynous males who do not fulfill a standard man’s role. She bases her book on several years of fieldwork in an unnamed city in southern India, where she studied a hijra community of about two hundred persons. She also worked in Bombay, which is a center of hijra culture.

Nanda defines hijras as occupying an alternative gender role, distinct from either men or women. She draws comparisons with the American Indian berdache, the xanith of Oman, and the mahu in Tahiti. In contrast, she points out, the transsexual role in Western culture is not accepted as a fully recognized gender. This non-acceptance, she argues, is due to a lack of religious sanction and an “unyielding Western commitment to a dichotomous gender system” (p. 137), which expects all “normal” persons to conform to one of only two gender roles. Western ideology, uncomfortable with ambiguity, strives to resolve in-between categories.

Hindu ideology not only accomodates the reality of ambiguity anddiversity among different personality types, but also conceptionalizes androgynous persons as special sacred beings. Hindu mythology makes frequent reference to combined man/woman beings. The cognition of hijras as religious figures, as neither men nor women, provides them with social respect and an institutional character. They are seen as representatives of the Hindu goddess Bahuchara Mata, which gives them ritual power. Not just tolerating contradiction, but actively embracing it, Hindus believe that hijras have powers to bless heterosexual marriages so that they will be fertile, and infant males so that they will grow up to become masculine men.

Nanda, a professor at John Jay College, corrects many inaccuracies that anthropologists have written about hijras. First, she points out, they are not morphological hermaphrodites, but were androgynous in character from early childhood and voluntarily joined a hijra community during their adolescence. Second, they are not forced to undergo a surgical operation to remove their penis and testicles, though many of them do this by their own wish. Third, most hijras are sexually active with men, being the insertee in anal intercourse.

Some gain their livelihood through prostituting themselves to masculine males, while others marry a man and live together as husband and wife. Indian society traditionally did not see such pairings as “homosexual,” since hijras were not considered to be the same gender as their masculine partners. Hijras are not defined as “men,” because they have no desire to engage in masculine labor and activities, they do not wish to have sex with women, and they do not want to father children. Conversely, hijras are not seen as “women,” because even though they may engage in women’s occupations, they do not menstruate and cannot give birth. The book’s striking photographs show hijras dressed in women’s clothing, and wearing feminine hairstyles and jewelry. Yet, at the same time, Indian people recognize that hijras are not actually women. They are not-men/not-women.

Due to the Western colonial influence, which condemns gender variance and homosexuality, the status of hijras in modern Indian society has declined. Among Westernized Indians, hijras’ presence at weddings and baptismal ceremonials is only barely tolerated. Hijras’ temples are not given adequate financial support, and many hijras suffer employment discrimination. As a result, prostitution is often the only occupation open to them. Nanda’s study unfortunately does not address the impact of the spread of the AIDS epidemic. Recent reports indicate that AIDS infection is quite prevalent among both male and female prostitutes in India. The fact that vaginal or anal intercourse is now considered the only proper form of sexual interaction in India is unfortunate, especially considering the popularity of oral sex, interfemoral sex, and other less dangerous forms of erotic interaction in pre-colonial Asia. For many, the imposition of Western notions of “normal” sexuality will literally lead to death.

Though her psychoanalytic interpretation is problematic, Nanda’s study is an important addition to the growing literature of life histories. The book includes four hijras’ detailed personal narratives, which contribute to recent trends in feminist anthropology emphasizing life stories. Nanda rightly recognizes the need for scholars to acknowledge individual variation, to understand the gendered perspectives of non-Western peoples in their own words. This book avoids the pitfall of many ethnographies which present only a generalized “culture” while lacking a presentation of real peoples’ lives.

Nanda agrees with this reviewer’s thesis, presented in The Spirit and the Flesh: Sexual Diversity in American Indian Culture (Beacon 1986), that religion is the crucial factor in the acceptance of homosexuality and gender variance. Nanda concludes that alternative gender roles will be socially accepted when the religious ideology of that culture offers (1) a specific explanation for such difference, (2) formalized traditions in ritual, (3) a recognition that there are many different paths to personal fulfillment, enlightenment or salvation, and (4) the idea that gender-variant persons cannot resist following their own true nature, and are fated to be the way they are. The implications here are important for a cross-cultural understanding of homophobia, and what must be done for it to be overcome. It is not enough for a religion to be “tolerant” of gender diversity and sexual variation; it must also provide specific recognition for such diversity. By showing the social advantages to be gained by an appreciation for diversity, Nanda’s study deserves a wide reading.

Review of Neither Man Nor Woman: The Hijras of India. By Serena Nanda.
Belmont, CA: Wadsworth Publishing Company, 1990.
Reviewed by Walter L. Williams, in American Ethnologist 1992.
transgender.org – 2011

Two-spirit People Of Indigenous North Americans

Many Native American indigenous cultures have traditionally held intersex, androgynous people, feminine males, and masculine females in high respect. The most common term to define such persons today is to refer to them as Two Spirit people, but in the past feminine males were sometimes referred to as “berdache” by early French explorers in North America, who adapted a Persian word “bardaj,” meaning a close intimate male friend. Because these androgynous males were commonly married to a masculine man, or had sex with men, and the masculine females had feminine women as wives, the term berdache had a clear homosexual connotation. Both the Spaniards in Latin America and the English colonists in North America condemned them as “sodomites.”

Rather than emphasizing the homosexual orientation of these persons, however, many Native American cultures focused on the spiritual gifts of such persons. American Indian traditionalists, even today, tend to see a person’s basic character as a reflection of their spirit. Since everything that exists is thought to come from the spirit world, androgynous or transgender persons are seen as doubly blessed, having both the spirit of a man and the spirit of a woman. Thus, they are honored for having two spirits, and are seen as more spiritually gifted than the typical masculine male or feminine female.

From this religious perspective, androgynous or transgendered persons are honored as sacred. Therefore, many Native American religions, rather than stigmatizing such persons, often looked to them as religious leaders and teachers. Because researchers are so dependent upon the written sources of early European explorers, it is difficult to say with certainty exactly how widespread were these traditions of respect. Quite similar religious traditions existed among the native peoples of Siberia and many other parts of Asia. Since the ancestors of Native Americans migrated from Siberia over 15,000 years ago, and since reports of highly respected Two Spirit androgynous persons have been reported among indigenous Americans from Alaska in the north to Chile in the south, androgyny seems to be quite ancient among humans.

Though some anthropologists have equated Two Spirit people with transsexuality, there was no tradition of Native Americans castrating Two Spirit males. Rather than attempting to change the physical body, Native Americans emphasized a person’s “spirit,” or character, as being most important. Instead of seeing Two Spirit persons as transsexuals who try to make themselves into “the opposite sex”, it is more accurate to understand them as unique individuals who take on a gender status that is different from both men and women. This alternative gender status offers a range of possibilities, from only-slightly effeminate males or masculine females, to androgynous or transgender persons, to those who completely cross-dress and act as the other gender. The emphasis of Native Americans is not to force every person into one box, but to allow for the reality of diversity in gender and sexual identities.

Because so many eastern North American cultures were so quickly overwhelmed by the European invasion, there is not much evidence of Two Spirit traditions in those societies. But the little evidence that does exist suggests that, especially before they converted to Christianity, these eastern Indians also respected Two Spirit people. Most of the evidence for respectful Two Spirit traditions is focused on the native peoples of the Plains, the Great Lakes, the Southwest, and California. With over a thousand vastly different cultural and linguistic backgrounds, it is important not to overgeneralize for the indigenous peoples of North America. Some documentary sources suggest that a minority of societies treated Two Spirit persons disrespectfully, by kidding them or discouraging children from taking on a Two Spirit role. However, many of the documents which report negative reactions are themselves suspect, and should be evaluated critically in light of the preponderance of evidence that suggests a respectful attitude. Some European commentators, from early frontier explorers to modern anthropologists, also were influenced by their own homophobic prejudices to distort Native attitudes.

Two Spirit people were respected by native societies not only due to religious attitudes, but also because of practical concerns. Because their gender roles involved a mixture of both masculine and feminine traits, Two Spirit persons could do both the work of men and of women. They were often considered to be hard workers and artistically gifted craftspersons, of great value to their extended families and community. Among some groups, such as the Navajo, a family was believed to be economically benefited by having a “nadleh” (literally translated as “one who is transformed”) androgynous person as a relative. Two Spirit persons assisted their siblings’ children and took care of elderly relatives, and often served as adoptive parents for homeless children.

A feminine male who preferred to do women’s work (gathering wild plants or farming domestic plants) was logically expected to marry a masculine male, who did men’s work (hunting and warfare). Because a family needed both plant foods and meat, a masculine female hunter, in turn, usually married a feminine female, to provide these complementary gender roles for economic survival. The gender-conforming spouse of Two Spirit people did not see themselves as “homosexual” or as anything other than “normal.”

In the twentieth century, as homophobic European Christian influences increased among many Native Americans, respect for same-sex love and for androgynous persons greatly declined. Two Spirit people were often forced, either by government officials, Christian missionaries or their own community, to conform to standard gender roles. Some, who could not conform, either went underground or committed suicide. With the imposition of Euroamerican marriage laws, the same-sex marriages of Two Spirit people and their spouses were no longer legally recognized. But with the revitalization of Native American “Red Power” cultural pride in the 1960s and 1970s, and the rise of gay and lesbian liberation movements at the same time, a new respect for androgyny started slowly reemerging among Indian people.

Because of this tradition of respect, in the 1990s many gay and lesbian Native American activists in the United States and Canada rejected the French word berdache in favor of the term “Two Spirit People” to describe themselves. Many non-Indians have incorporated knowledge of Native American Two Spirit traditions into their increasing acceptance of same-sex love, androgyny and transgender diversity. Native American same-sex marriages have been used as a model for legalizing same-sex marriages in the new millennium, and the spiritual gifts of androgynous persons have started to become more recognized.

by Walter L. Williams
Professor of Anthropology and Gender Studies
University of Southern California

References:

Paula Gunn Allen. The Sacred Hoop: Recovering the Feminine in American Indian Traditions. Boston: Beacon Press, 1986.
Sue-Ellen Jacobs, Wesley Thomas, and Sabine Lang, editors. Two-Spirit People: Native American Gender Identity, Sexuality, and Spirituality. Urbana: University of Illinois Press, 1997.
Jonathan Katz. Gay American History. New York: Crowell, 1976.
Sabine Lang. Men as Women, Women as Men: Changing Gender in Native American Cultures. Austin: University of Texas Press, 1998.
Will Roscoe, editor. Living the Spirit: A Gay American Indian Anthology. New York: St. Martin’s Press, 1988.
Will Roscoe. The Zuni Man-Woman. Albuquerque: University of New Mexico Press, 1991.
Will Roscoe, The Changed Ones
Walter L. Williams. The Spirit and the Flesh: Sexual Diversity in American Indian Culture. Boston: Beacon Press, 1986 and 1992.
Walter L. Williams and Toby Johnson. Two Spirits: A Story of Life with the Navajo. Lethe Press, 2006.

transgender.org – 2011

Transgender Identities in the Ancient Mediterranean

The interaction between religion and a society’s construction of gender has important ramifications for transgender communities within that culture. This relationship is especially compelling in the Ancient Mediterranean, in which a number of cultures with diverse spiritual and social environments thrived prior to the spread of Christianity. Within these cultures, religion provided a space for transgender individuals within a larger society that enforced strict regulations on gender binaries. This paper will focus specifically on the Greco-Roman Empire and the pre-Islamic cultures of the Middle East. Transgender communities within the Greco-Roman and pre-Islamic cultures demonstrate some of the commonalities found throughout the Mediterranean. Namely, the ability of these cultures to accommodate transgender identity within their religious institutions allows transgender people to occupy a mildly tolerated space within their culture.

Before examining these transgender communities in depth, however, it is important to explicitly define the terminology that will be used throughout this paper. Firstly, “transgender” is used differently throughout academic literature. For the purposes of this paper, the term “transgender” will be used liberally to identify any individual whose gender identity or gender expression does not entirely correspond to their assigned sex. This umbrella term includes crossdressing, androgyny, intersexuality, and transsexuality; where relevant, these terms will also be employed to indicate specific behaviors or identities. The regions discussed will be collectively referred to as the Ancient Mediterranean; however, the time frame and geographical space covered is quite large, and cannot be exhaustively discussed within the bounds of this paper. As such, the paper will focus on a selection of cultures which illustrate the most important aspects of Mediterranean transgenderism. “Greco-Roman culture” refers to the historical and mythological tradition beginning with early antiquity in Greece and ending with the fall of the Roman Empire and onset of the Dark Ages in the 5th and 6th centuries AD . “Pre-Islamic culture” refers to the pagan religions of the Middle East prior to the introduction of Islam in the 7th century AD, with specific consideration of traditions practiced by the peoples of Ancient Mesopotamia in modern-day Iraq as well as those of Phrygia in modern-day Turk2ey.

Greek mythology has a long and complex history; little is known of early belief systems, and many inconsistencies and alternative variations exist of prominent Greek myths. However, it is clear that the divine had an extremely influential role on Greco-Roman society for many centuries. In general, the mythological traditions were closely related to the aspects of human existence which were most prevalent in everyday Greek life. For instance, many immortals were given responsibility over important crops, family, or the household. Mythology also played an important role in creation theory; it explained why the world existed, and why society was constructed as it was (Graves 4-17). Accordingly, gender had a very important role to play in Greek mythology. Ancient Greeks looked to the narratives surrounding their deities for guidance on how society should be structured, and what part men and women were to play within that society. Moreover, mythology also provided insight into how society should approach those individuals who somehow transgress the standard male-female gender binary. As is often the case in the study of mythology, messages regarding gender identity were very mixed.

In many ways, nonconformity to the gender binary within Greek mythology was often used to reinforce the importance of the strict delineation between men and women in society. This is seen in the myth of Hermaphroditus, son of the prominent gods Hermes and Aphrodite. At the age of 15, the naïve young boy went adventuring on his own. While in the forest, the nymph Salamacis tried to convince Hermaphroditus to be her lover; the young boy curtly denied her proposal, and continued on into the forest. As she watched, Hermaphroditus dove into a forest lake and began playing. Salamacis suddenly jumped into the pool as well, forcing herself upon the young Hermaphroditus; as she did so, she cried out: “Grant this, you gods, that no day comes to part me from him, or him from me.” In answer to her prayer, the Gods bound Salama-cis’s body to Hermaphroditus’s, creating one intersex being. Hermaphroditus was dismayed at his predicament, and so cursed the lake so that any man who entered the lake “may rise again supple, unsinew’d, and but half a man” (Ovid). The myth of Hermaphroditus is the source of the term “hermaphrodite,” and is unique in its portrayal of intersexuality in Greek mythology. The myth reveals the dominant perception in Greek society of those who do not fall easily into the category of either “man” or “woman”: intersexuality is portrayed as a curse, and those who are intersex are deemed “but half a man.” As a commentary on the social status of transgender people in Greece, the myth of Hermaphroditus shows the more derogatory perspective of those not conforming to the gender binary; those who do not contribute to the dominant social construct are viewed as undesirable and unwelcome.

However, the opposite message can be seen in the popular Greek character of Tiresias. Tireseas is a prevalent character throughout Greek mythology; the blind seer played the role of wise advisor in a number of plays, including Antigone, The Bacchae, The Odyssey, and Oedipus the King, and is an archetypal figure in world literature. However, a lesser known story is that told by Ovid in Metamorphoses, detailing the source of Tiresias’s wisdom. As a young man, Tiresias was walking when he encountered two snaked mating on the ground; without reason, Tiresias parted the two snakes, and was immediately transformed into a woman. At first Tiresias was unhappy with his fate; however, he ultimately lived the next seven years as a woman, until he was magically returned to a man after once again separating two snakes he found mating. Later, the gods Zeus and Hera were arguing over whether men or women enjoy sex more; because of Tiresias’s unique insights derived from his time as both a man and a woman, he was called upon to settle the question. Upon siding with Zeus, Hera struck Tiresias with blindness; Zeus, however, gifted the man with the gift of prophecy. (Ovid 3.316-338) Through his unusual and undermentioned experience as a transgender woman, Tiresias was seen as benefiting from an enhanced understanding of the world. As one author notes, “Though the tales that emphasize Tiresias’s prophetic insights in later years make no reference to these events of his youth, one could still play with the notion that some part of his wisdom derives from perspectives gained during the years he spent as a woman” (Downing 183). Tiresias was a valued contributor to society, and was relied upon regularly throughout Greek literature as a wise and insightful advisor. This interpretation of the value of transgender people in Greek mythology differs greatly from that of Hermaphroditus, and demonstrates the very mixed attitudes toward gender nonconformity in Greek antiquity.

Perhaps the most important transgender representation in everyday life for citizens in Greece was that of the gender-bending goddesses. While all goddesses, by virtue of their powerful positions in Greek society, defied the traditional feminine role, several goddesses did so explicitly and consequentially. Foremost of these are Athena, Artemis and Hecate (Allen 1). Athena, favorite amongst the goddesses of Greece, was the goddess of wisdom and military victory. Greek myths state that Athena had no birth mother, which in many ways explains why she was imbued with such masculine characteristics; her sole parent was the hypermasculine Zeus. She is generally depicted as a warrior, wearing helmet and armor and wielding a shield, and ranked higher even than most male gods in the hierarchy of Olympus. Similarly, Artemis, the goddess of the hunt, is patron of a patently masculine activity. Moreover, Artemis refused to be wed to a man, and often times punished men for expressing interest in her. The goddess Artemis is often depicted in gender-neutral clothing; while her robe is feminine, her belt is identifiably masculine, as is her weapon of choice: the bow and arrow. The goddess Hecate, known in Rome as Diana, acted as intermediary between the Underworld and the Earth. Hecate was feared amongst mortals and immortals alike for her great power, which she was not hesitant to use against those she disliked. While she was more feminine than Hecate in appearance, her personality was devoid of traditionally feminine attributes: she was considered cold and remorseless, even to her fellow immortals (Britannica). These female characters were important in debunking the strict gendered traditions of Greco-Roman culture; however, more important than the goddesses themselves were the mortal worshippers holding spiritual positions in their temples.

Transgenderism was not only a mythological or spiritual element in Greek society; many aspects of religious practice in the mortal world incorporated transgender individuals. This was especially prevalent in goddess worship, where biologically male followers of the goddesses would assume feminine roles in order to serve as priestesses in their temples. This phenomenon was a common occurrence, and has been cited to varying degrees in the worship of Artemis, Hecate, Diana, and others. For some, as in the case of Artemis, transgender worship simply constituted the adornment of male priests in the clothing of the goddess; this ritualistic crossdressing was done in order to communicate directly with the goddess, who would speak neither to biological females nor males in men’s clothing. However, for Hecate, transgender worship was taken much further. In many temples of Hecate, males would castrate themselves in order to serve as a priestess to the goddess. As patron goddess of witchcraft, castration was oftentimes done during the casting of spells and other magical rituals in honor of Hecate. These MTF priestesses, known as the Semnotatoi, were imbued with rights and privileges that neither men nor women were given in the temples of Hecate (Conner). They served a special function in the worship of the goddess, and as such occupied a safe space within the spiritual institutions of Greek society.

However, the safe spaces for transgender identities provided by Greek spirituality did not extend into secular society. As noted in Sexual Ambivalence: Androgyny and Hermaphroditism in Graeco-Roman Antiquity, “the possession of both sexes at once rendered all reproduction impossible and undermined all life as a couple and a family- and even all social organization since, at that time, the latter rested upon a strict division of roles and functions that was, in the last analysis, founded upon the sexual difference” (Brisson 7). Similarly, a castrated person could occupy the social role of neither man nor woman, husband nor wife, father nor mother; as such, they did not fit into the strict organization of Greek and Roman society, and threatened traditional understandings of interpersonal relationships. Many transgender followers of Hecate did not live in or serve the temple, and instead performed witchcraft for citizens of major Roman cities as their principal source of income; this practice was viewed as dark and blasphemous, and was not highly viewed within Greek society. Many of these practitioners had voluntarily undergone the ritual castration also practiced by Hecate’s MtF priestesses (Platine 2). These participants in the occult were often the victims of violent crimes, and at times were even subject to state-sponsored purges. The marginalization and discrimination against these individuals within the Roman Empire reflects the very limited acceptance for transgender identities in Greco-Roman culture. While religious figures with transgendered identities would be mildly tolerated in protected spiritual spaces, no such behavior would be endured within secular Roman communities.

The safe space for transgender identity within Greco-Roman spiritual institutions did not exist indefinitely. As the Roman Empire declined and the Dark Ages began to take effect, cults of the Olympian gods slowly dwindled of their own accord; religious practices in general waned, as communities tended not to identify themselves as strongly with Greco-Roman culture without the influence of a strong central Roman Empire. This process was exacerbated by the growing influence of Christianity; as the early figures of Christianity spread their value systems across the Western world, many temples were pillaged for what was construed as immoral behavior. Writings from early Christians were harshly critical of transgender behavior in order to distinguish the new religion from the polytheistic Greek practices, which included gender-bending rituals (Britannica). By the 4th and 5th centuries, transgender identity in the context of spiritual ritualism was no longer a reality in the European Mediterranean.

However, Greco-Roman culture was not the only society to adopt transgender practices as part of its social construct. In fact, the most detailed surviving accounts of ancient transgenderism in the Mediterranean are those of the pre-Islamic Middle East. Prior to the introduction of Judeo-Christian religions, the Middle East was home to a highly variable system of polytheistic spirituality. Similarly to the Greco-Roman model of transgender spirituality, much of the justification for transgender behavior was derived from their religious beliefs; however, this social space for transgender identity overflowed into secular society in the pre-Islamic Middle East far more extensively than in ancient Greece and the Roman Empire. While transgender communities seem to have originated in the context of polytheistic religious cult practices, this limited acceptance for transgendered individuals eventually crept into mainstream society. These populations occupied a special role in pre-Islamic society; known as the mukhannathun, these male to female crossdressers and transexuals were relatively welcomed in secular society until the introduction of conservative Muslim values in the 7th and 8th centuries.

One of the earliest recorded communities of transgender individuals is that of the Gala, the third-gender priestesses serving the goddess Inanna of Babylonia during the 8th century BC. The goddess Inanna herself was a symbol of gender deviance, and was often portrayed as androgynous. She was simultaneously the hyperfeminine goddess of sexuality and a hypermasculine god of war. For this reason, the worship of Inanna often incorporated transgender elements (Harris 82). The temple practices of Inanna were highly complex; there were a number of different types of Gala, each of which served a different function in the rites of their goddess. One type of Gala priestess was the Kurgarru, a biological male who wore a robe that was feminine on one side and masculine on the other. The Kurgarru were highly esteemed in Babylonia; in one story of Inanna, the genderless Kurgarru were created in order to save Inanna from the Underworld. However, even more prestigious were the Assinnu, or the transsexual priestesses of Inanna. The Assinnu underwent ritual castration as part of a mes, or a divine calling of the goddess. The Assinnu were believed to have been imbued with great powers of protection and fortune. Warriors of Ancient Mesopotamia would touch the head of an Assinnu before battle, believing just this brief contact would spare them from danger. However, the most important role of the Assinnu was that of a hierodule, or sacred prostitute. The Assinnu were believed to be the physical incarnation of the goddess Inanna, and by sleeping with an Assinnu a follower of Inanna was essentially coupling with the Goddess herself (Platine 2). Not much is known of the Gala in ancient Babylonia; however, it is evident that the transgender priestesses of Inanna held a lofty position in the spiritual institutions of Mesopotamia.

The most well-known and well-documented instance of transgender identity within the spiritual practices of the pre-Islamic Middle East were those of the Phrygian goddess Cybele in the 6th-4th centuries BC. Cybele was central to Phrygian worship; as Mother Goddess, Cybele was given power over the Earth, mountains, and wild animals. Worship of Cybele was particularly unique, as religious practices often included ecstatic and orgiastic rituals. Her followers, called Corybantes, were infamous throughout the Mediterranean (Conner). In fact, the goddess Cybele was worshipped throughout the Mediterranean in various forms; in Greece she was known as “Meter,” and was worshipped similarly to the Phrygian Cybele. The goddess was followed by a group of transgender Corybantes known as Gallae, who were biological males who would adopt female attributes in order to worship the goddess. The exact nature of transgender behavior amongst the gallae is uncertain, and varied widely between different temples. While some cult followers would simply adopt the clothing, make-up, and mannerisms of a priestess, others would undergo ritual castration in order to become closer to the goddess. The Gallae performed a very specific role in both Phrygian and Greek society: they were the sole individuals capable of communicating with the goddess, and were essential to many ecstatic rituals in honor of Cybele (Lucker 18-27). This distinct role created a very mixed attitude toward the Gallae; while their unique position gave them a mystical and impressive place in society, they were also feared and ridiculed by those not associated with the cult of Cybele. This transgender community had important ramifications for the treatment of transgender individuals in the mainstream society of the pre-Islamic Middle East.

Outside the realm of pre-Islamic spirituality, a community known as the Mukhannath emerged, ultimately establishing itself as a component of secular society. This group was entirely unincorporated into the male/female gender dichotomy of the Middle Eastern social construct; instead, they were viewed as outsiders. While the Mukhannath were biologically male, they wore women’s clothing, make-up, and hairstyles, and used feminine mannerisms and speech. They were passive sexual partners for men, and often engaged in prostitution; in some instances the Mukhannath were eunuchs (Haggerty 173-175). However, this is not to say they were not important elements of pre-Islamic society. Mukhannath were highly reputed as singers and entertainers, and in the years prior to the introduction of Islam were seen as the pinnacle of artistic talent. They were further empowered by their outsider status; while they were free to mingle with women in ways that men could not, they were also free from the social limitations placed on women by the strict societal standards. The Mukhannath are unique within the Mediterranean cultures, as they are the rare community that managed to thrive outside the protected institution of religion and goddess worship. For a number of years the Mukhannath were tolerated, although controversial, members of society.

However, much like the transgender priestesses of ancient Greece, the pre-Islamic trans-gender communities of the Gala, Gallae, and Mukhannath were quelled by the influence of new religious values in their culture. The prophet Muhammad made his opinion of transgendered individuals in Islamic society blatantly clear in a 8th century hadith, or written record of his teachings, in which it was noted that “The Prophet cursed men who imitate women (al-mukhannathin min al-rijal) and women who imitate men.” A second hadith states that “There was a mukhannath who used to be admitted to the presence of the Prophet’s wives. He was considered one of those lacking interest in women. One day the Prophet entered when this mukhannath was with one of his wives… the Prophet said, ‘Oho! I think this one knows what goes on here! Do not admit him into your presence!’ So he was kept out.” (Ibn Hanbal) The introduction of these narratives to mainstream Middle Eastern culture resulted in heightened animosity towards the mukhannath, beginning with the lowered social status of the mukhannath, and culminating in banishment and execution for many transgendered individuals for moral indecency. The temples of Hecate and Cybele did not survive the arrival of Islam; polygamist religious practices were quickly expelled from the region, as were the special spaces for transgender identity infused into the pre-Islamic Mediterranean’s spiritual institutions.

The Ancient Mediterranean was home to a number of diverse cultures in the many years prior to the introduction of Judeo-Christian religion. However, as the sampling presented in this paper suggests, there are many commonalities in the way these cultures addressed transgenderism. In the realm of polytheistic spirituality, male to female transgender behavior was commonplace and marginally accepted. While at times scorned or marginalized, the semnotatoi of Hecate, the kurgarru and assinu of Inanna, and the gallae of Cybele occupied a rare and special space in the spiritual traditions of their people. Transgender identity was expressed differently between the numerous cults of the polytheistic Mediterranean; crossdressing, androgyny, and transsexuality were all present in numerous forms. By analyzing the spiritual deities and mythology of the Greco-Roman and pre-Islamic societies of this region, both the impetus for acceptance and the causes of marginalization are clear. The incorporation of the transgendered into the societies of the Ancient Mediterranean was contested by some, and accepted by others. However, this acceptance had its limits; the secular mukhannath were an uncommon example of mainstream transgenderism, and were highly controversial in pre-Islamic cultures. This dynamic and complex treatment of transgendered individuals in the Ancient Mediterranean was largely erased by the massive influence of Christianity and Islam in the region. However, records of these unique and innovative spaces for transgender identity within social structures based on a strict gender binary continue to provide a useful commentary on the role of the transgendered in a world that ostracizes the unfamiliar and criminalizes the unique.

Kyle McNeal 10 December 2009 SWMS 355 Williams

Works Cited

Allen, Mercedes. “Transgender History: Trans Expression in Ancient Times.” The Bilerico Project: Daily Experiments in LGBTQ. 12 February 2008. .Brisson, Luc. Sexual Ambivalence: Androgyny and Hermaphroditism in Graeco-Roman Antiq uity. Berkeley: University of California Press, 2002.
Conner, Randy. Blossom of Bone: Reclaiming the Connections Between Homoeroticism and the Sacred. Harpercollins: 1993.
Downing, Christina. “Same-Sex Love in the Age of Heroes.” Myths and Mysteries of Same-Sex Love. Continuum Publishing, 1991.
Encyclopedia Britannica. Encyopedia Britannica, Inc. Chicago, Illinois. .
Graves, Robert. The Greek Myths. London: Penguin Books, 1992.
Haggerty, George. “Mukhannath.” Gay Histories and Cultures: An Encyclopedia. Volume 2. Taylor & Francis, 2000.
Harris, Rivkah. “Inanna-Ishtar as Paradox and a Coincidence of Opposites.” History of Religions
30.3 (1991): 261-278.Ibn Hanbal. Musnad. Cairo, 895. Lucker, K.A. “The Gallae: Transgender Priests of Ancient Greece, Rome, and the Near East.”
New College of Florida (2005): 1-27.
Ovid. Metamorphoses. London: Wordsworth Editions Limited, 1998. Rowson, Everett. “The Effeminates of Early Medina.” Journal of the American Oriental Society 111.4 (1991): 671-693.
Platine, Cahtryn. “We Are an Old People, We Are a New People: Transsexual Priestesses, Sexuality and the Goddess.” gallae.com. 2007. .

 

transgender.org – 2011

Eyebrow Grooming and Tweezing for Trans Women

Femininity Expert Denae Doyle Explains How To Get That Perfect Brow!

For many crossdressers having too thin of an eyebrow is the first thing that will give you away while in “guy mode”. Here are some great tips for getting your eyebrows cleaned up and looking well in both male and female mode.

How your eyebrows are groomed can make a considerable difference in your appearance. Eyebrows help shape your eyes and give you character. If you have bushy eyebrows, it’s important to keep them trimmed and well groomed. Most people need some kind of eyebrow maintenance. Many of these tips work well for women as well as men.

Never shave your eyebrows for a quick fix. You will regret it later when they all start growing back in. It will look obvious, and require constant maintenance – so save the razor for your beard.

Depilatories are not a good idea to use around the eye area and there’s plenty of room for mistakes. This can irritate your skin and your hairs will also grow back much quicker than waxing or tweezing.

Waxing your eyebrows is best done professionally, however there are many kits on the market for this purpose. They come with step-by-step instructions to simplify the process. If you decide to do this at home, have a professional do it the first time so you can see how it’s done. Be prepared for some temporary discomfort and pain.

Trimming Your Eyebrows

Depending on how thick your eyebrows are, sometimes all you need is a small pair of scissors to trim away the stray hairs. Grooming and trimming your brows is best done under a bright light for accuracy.

First decide what areas need attention and slowly trim your eyebrows in the direction of hair growth. Don’t go overboard, if you trim your hairs too short, they will stick out and look silly. You may want to do this over a few days, after you have a chance to decide if you’re on the right track.

Plucking away Stray Eyebrow Hairs

Aside from waxing, tweezing is still the most efficient method for removing eyebrow hairs. If you need to pluck your eyebrows, keep a clean pair of tweezers handy for this use only.

Men are tempted to use tweezers for other things, such as cleaning their fingernails. Don’t! This will make them unsanitary and less effective. If you do this, you’ll probably need to buy a new pair when the ends don’t meet properly to grab the hairs.

Start off with moistened brows. Tweezing after a shower is ideal, but you can soak your brow area with a warm washcloth for several minutes and it will have the same effect. Comb your eyebrows in the direction of their growth and let them fall naturally in place.

After deciding which areas need thinning out, tweeze your eyebrows in the direction of hair growth. For an even look, start underneath, from the inside, out. Pull them out one by one to avoid mistakes. Be careful, some hairs may not grow back! Tweeze the center of your eyebrows and look carefully to make sure you don’t get them too far apart. You can always go back later and remove additional hairs if you need more space.

Don’t pluck away too many hairs from the top of your brow. Target the obvious stray hairs and thin them out a little. Again, start from the center, then outwards.

Correcting Eyebrow Mistakes

Mistakes are bound to happen, even with a steady hand. If you should find yourself with some empty spaces or bald patches, don’t fret. Fill in your eyebrows with an eye pencil or eye shadow that closely resembles the color of your hairs. By grooming your brows and blending in the color, they will look more natural.

09 July 2011 – Written by Denae Doyle @tglife.com

Creating A New Wardrobe On A Budget

Transition is expensive. In my wardrobe consultations with a new TG woman, we establish how to begin buying on a basic backbone while incorporating the concept of “Capsule Dressing”.

For example, buying one high quality skirt suit in a solid color and wearing the skirt several times per week. Pair them with less expensive blouses, sweaters or quality cotton T-shirts, from a discount store. Your next good purchase will be a classic dress that could be dressed up with pearls, or down with your classic pump. A black cocktail dress is another basic that you can wear for different occasions, from a dressy dinner to a formal play or opera. Go for a fitted classic line, simple but sophisticated. By using Capsule Dressing, and building your wardrobe on a basic style and color backbone, you will begin to see your wardrobe build and improve. Here are more tips for creating your wardrobe on a budget, emphasis being kept on classic pieces, not fad.

What shoes are best for the TG woman for business?

I suggest an open toe and heel pump in a low heel. A sling back is ideal for the wider foot. A pair of good quality boots for winter and rainy days. Scandals and tennis shoes for summer and Friday casual. Always be sure your shoes are darker than your purse, or outfit. Remember, it is best to keep your heel under 3 inches for business attire. Be sure your pump matches your bag as closely as possible. If you wear a belt, try to match it to your shoe. TG women generally need to wear a woman’s WIDE or an open toe in a medium and Nordstrom’s and PayLess Shoes carry size 10 and over and have several styles in WIDE.

Avoid wearing rhinestones, pearls, black hosiery, or any shiny fabric during the day.

Keep your look casual- sophisticated, and add femininity with colorful scarf’s, blouses, classic jewelry, and feminine accessories. Don’t be afraid to add accessories, they can be a girls best friend. Try fun things; a wool pull over cap or beret for those rainy mornings, or add a matching cashmere scarf and gloves. Straw hat and bag for summer, or pretty clips for your hair. Look in magazines and at other women to get ideas, experiment with how comfortable you are with adding in accessories and changing your look. Also, experiment with different hairstyles, perhaps wearing a French Twist or perhaps pinning a flower behind your ear for evening, gives you another look.

Should you buy expensive hosiery?

I have not found much difference between the two. Stock up on several pair and always watch for a sale. Often a store such as Mervyn’s will have a sale advertised so go early as the best colors fly out of the store; as women purchase 5-10 pair at sales. Also, stores such as K-Mart and Walgreens have some great pantyhose, so don’t feel you have to pay more. Look for the tall sizes in hosiery as they generally fit the TG woman’s frame better. Wear a hosiery color that is as close to your natural skin tone as possible. Always wear darker hose after October and wear lighter hose (scandal foot toe) starting around Easter. Sheer hose run very easily, so I recommend you select hosiery that has some spandex; generally these hose are called mild to medium support. Total support (opaque) hose are ideal for the CD that doesn’t always have the opportunity to shave her legs.

Also, purchase a lingerie bag for your washing machine that zips up. (Available at most retail stores in their lingerie department for under $15.00) Tossing your delicates in this lingerie bag helps to machine-wash your hosiery and bras without ruining them (use the delicate wash cycle). I also use my lingerie bag to wash good sweaters and other more expensive delicate items. I generally don’t use the dryer for my better clothes. Purchase a small clothes line for your garage area and hang 75% of your better clothing, or of course have it dry-cleaned. I recently bought a new Maytag Washing Machine, as it does not have the center spin pole that twists clothing. Consider this the next time you need to purchase a new washer/dryer. Keeping your clothing clean is an important part of looking feminine.

I recommend all my TG women have a “beauty day” (Sat or Sun) when they wash, iron and sew their stained or torn items. And, every 2-3 weeks you’re off to the nail salon to get your acrylic nails filled, and of course make time to color your hair and or eyebrows. Basically, stay ahead of the dressing game; and be prepared for the next week. Gosh, being a girl and looking good is hard work!

Twin sets (shells with a matching cardigan) are ideal for work and for cooler evenings. They also help cover larger upper arms and shoulders. Tunic (open slits on the sides) pantsuits are also ideal for the TG woman. Add one good umbrella, winter coat, and raincoat with a zipper lining.

Need to hide a potbelly?

Jackets and sweater vest hide a barrel shape belly, just add a feminine blouse! Clothing that drapes is better than tight clothing that you tuck. Loose is best, always. Again, a tunic style top is ideal to hide a multitude of sin. Consider waistbands that have elastic and have the blouse or sweater always on the outside. Keep one solid color around the waist area.

What is the best length winter coat to buy? Three-quarter, or knee-length, to go with pants or skirts. Short winter coats generally do not look good with a dress or skirt. And, girls keep your winter coat clean, especially if it is black. Keep a lint brush in your closet.

What’s the best coat choice for everyone?

A trench coat with zip-out lining or a wool knee length in one of your basic colors. Remember to buy your expensive items; such as your winter coat, boots, shoes and leather handbags/wallets, during the off-season in January. Shop stores such as Wilsons Leather for a 50% on your leather or better retail stores have an end of the year sale for these items.

High quality polyester travels well without wrinkling. Also add a few expensive fabrics, a silk blouse and some pretty cashmere sweaters, and wool gabardine suits. I love Jones of New York, Ann Taylor, and Liz Claiborne for great fabrics with lining for my business suits.

Ideally, the best time to buy is twice a year at the beginning of the season.

For TG women a good alterations person is a must. Buy larger tops for your shoulders and longer arm length and have your pants and skirts taken in or purchase tops that do not have buttons or zippers. A good alterations person is a must-do expense. If you prefer to wear hip pads, please wear padding on the smaller size, over time these become annoying. I encourage my TS women to generally not wear a bra over a C cup, and to keep hip padding minimal, if any.

Does dress size matter?

Yes. If you’re a perfect size 10-12 woman, you can buy less expensive clothes and they won’t pull on you. If you’re larger and don’t have a lot to spend, I suggest saving for one good outfit. Also, check for correct dress sizing.

Most TG women will wear Misses or Womens clothing so always measure yourself and understand what category you wear, before ordering anything from a catalog. If you’re able to try on clothing at a department store, you will be happier with your results. Perhaps take your SO or a genetic female with you, if you’re uncomfortable in the dressing room.

How do you draw the eye up to your face and away from larger shoulders and hands?

Wear great earrings and necklaces drawing attention to your face. I always encourage my TG women to not wear large rings or dark nail polish. Keep your nails manicured and have acrylic tips applied at your nail salon, to give your hands a more feminine look. A short to medium length is best, or an athletic length. For mature women, an oval nail shape is generally best, leaving the square tips for the younger women. If you feel your hands are too large, it is best to wear only one thin ring on each hand, or no rings at all. Again, the white French-tip acrylic nails applied at a nail salon are the absolute best effect for large hands.

What it the best jewelry color to buy?

I suggest buying pieces combining both gold and silver. This prevents you from having to buy all your pieces in both colors and this is an important tip to remember when you’re buying your watch. When you’re first beginning to purchase your jewelry buy simple pieces. Another tip I recommend for TG women is to wear jewelry in three of your four jewelry zones. Your four zones for jewelry are: ears, neck, wrist, and fingers. Leave out the zone that you don’t want to bring the most attention to. Wearing all four zones is too much jewelry for a TG woman.

Organizing Your Closet For Transition

Before a new TG woman purchases new clothing for her wardrobe, she should organize her closet and chest of drawers. How do you begin the process of knowing what clothing will work for transition? Get rid of the 50 percent of clothes that you don’t wear and keep clothes you wear most of the time. A good rule is, if you haven’t worn something in 3 years, there is a reason. Toss it out of your closet; you can’t afford a cluttered closet on those busy mornings getting out of the house in your new femme role. (Donate clothing that is in good shape, to a woman’s organization-not GoodWill.) Getting out dressed in femme is much harder than most new TS women anticipate. Remember, time is the enemy. Running late and looking half put together can ruin the experience of transition, and I see this as one of biggest problems encountered by TS women re-entering the work force. Here are a few tips I have learned from helping clients with their closets.

First, install a good light in your closet, and put a door mirror close by. Purchase extra shoe storage and plastic wardrobe boxes for folding your small items. Purchase good hangers (all available from K-Mart) and toss out all those wire hangers. Install hooks to hang necklaces, braclets, belts and purses. Buy a compartmentalized jewelry cabinet for fine jewelry. Use the special hangers designed for your skirts and pants. Keep scarves folded in plastic containers on a shelf for easy access or hang them with the outfits that match.

Next, determine if your prefer putting all your colors together, or putting pieces together, or assembling complete outfits including their accessories, on one hanger. This is very important for you new girls transitioning at work. Have separate drawers for your cotton T-shirts, workout clothes, undergarments, hose and socks. I recently bought a lingerie chest and I love it! They are tall with thin drawers and can easily fit in a corner of your closet or room. Always look for old chest of drawers at garage sales with large, deep drawers. You can always store chests in your closet or room for the clothing you fold.

Some women separate business, casual and evening clothes into different areas of your closet and others (including myself) separate clothing by sizes. In other words your thin clothing and your fat clothing! Consider hanging your evening and cocktail gowns and expensive fabrics in a zippered garment bag in the back of your closet or in another closet in the house. Store dressy shoes, evening bags, and accessories together in plastic (clear) wardrobe boxes, and again K-Mart has these containers. Also, organize your vanity or makeup area with good lighting, mirrors and remember to give your bedroom a new splash of color with a new feminine bed spread and color coordinated throw pillows. Make it fun ladies; this is what you have always wanted, so go for it

I recommend putting a clock nearby with a radio. And, give yourself enough time to get dressed. It is much more time consuming to pull yourself together as a woman. It takes time, energy, shopping, and it requires you to get up at least one hour earlier in the morning. By being organized, and having at least 5 outfits fully coordinated (like a uniform) you will find getting out of the house to be a more enjoyable experience ~ therefore helping you create success in your new femme role.

Now, get busy with organizing your closet!

2008, by Denaë Doyle @femimage.com

Skin Care Tips For Trans Women

I recently spoke with a beautiful woman, who is 74 years old, and looks 50. She shared a few of her “natural, in-expensive” skin care tips.

1. Avoid soaking in your bathtub, or taking long showers–as this destroyus the substances that keep skin cells intact. And, avoid bath oils in the bath-as the oil is wasted going down the drain and can make for a slippery tub to fall in. Oils are best applied when you get of of the bath or shower, after you are well rinsed off and gently towel dried.

2. Use a pure plant oil, such as olive oil, after your mositurizer over dry areas. She has used olive oil for over 50 years. I have read about using olive in, in many other beauty books also! I always put lip balm at night to prevent dry lips, which allows day time lipstick to smoothly glide across. And, gloss (or “Chap Stick” during the day, if in guy mode).

3. Lastly, get rid of all the dry, dead skin! We have many layers of skin, and if you have never removed the first layer…you will be shocked at how gray your top layer of skin is. Turn skin cell over with a good AHA or BHA- which can be found in your local drug store. Ask for help. Many men use this, for a healthy, younger look in guy mode. Shaving does help, but you do need additional help to remove the years of buildup of old skin cells and allowing them to be replaced by newer, smoother ones. So, for these beauty tips, visit your grocery store, or drug store, and get your skin ready or summer ~ and for a smoother look while wearing makeup!

Also, don’t forget to wear sunblock on your chest and arms for protection, and to avoid the “male shirt-tan” which is difficult to hide …when wearing a lovely open cut blouse. And, wear a hat and sun-glasses to protect your eyes from getting burned also! Now, I’m off to the beach, with my hair, eyes, and skin protected! After all, I am in Santa Cruz, CA just one mile from the beach!

2008, Dane @femimage.com

Ten Transgender Voice Tips

1. WATCH OUT FOR DRYNESS.

Dry climates, excessive talking, poor intake of water or clear liquids, and too much caffeine (to name a few) will dry out the throat and vocal folds. When the vocal folds become dry, they become stiffer, which makes it much harder to control your pitch. You may experience more pitch and voice breaks when your dehydrated. Depending on body size and the climate where you live, most TG women should consume between two and four liters of water daily. Remember the saying, “pee pale.”

2. GET YOUR BEAUTY REST.

Poor sleep is near the top of the list of problems that have a negative impact on the voice. Inadequate sleep results in physical fatigue causing a loss of mental focus on your voice techniques. Common remedies include the use of ear plugs, eye shades and room darkening window coverings. Also avoid caffeine, sugar, and junk food. Practice meditative or breathing relaxation techniques on a regular basis and go to bed when you’re tired, don’t resist sleep.

3. AVOID YOUR SMOKING AND USE OF ALCOHOL, DRUGS AND MARIJUANA.

Alcohol and most recreational drugs (i.e., cocaine) have a significant drying and irritating effect on the vocal folds. Marijuana and cigarette smoke are highly irritating to the delicate issues (mucosa) of the vocal folds. The heat and dry smoke “burn” the vocal mucosa causing redness, swelling (in some cases) and poor vibration.

4. AVOID THROAT CLEARING.

The vocal folds make contact (vibrate) every time you make a sound. When you clear your throat, the vocal folds “slap” together, which, if done excessively, will irritate your vocal folds. Sip water instead of clearing your throat. Keep a water bottle (near room temperature) with you at all times. If you experience excessive mucous and feel it’s impossible to avoid clearing your throat, contact your doctor-there may be medical problems underlying the excessive mucous production.

5. DO YOU SUFFER FROM ACID REFLUX?

Gastroesphageal reflux is a medical problem that requires diagnosis and treatment by your physician. Symptoms of gastric reflux are not always consistent with heart-burn. If you experience excessive mucous, a bitter taste in your mouth, a rough “morning” voice, or frequent belching, you may have acid reflux. Contact your doctor. Acid is a problem for the TG woman’s voice because the chronic irritation to the vocal folds from stomach acid will make it very difficult for you to have a “beautiful” feminine voice.

6. AVOID EXCESSIVE LOUD TALKING.

When environmental background noise is high, when we’re talking on the telephone, or in the car, there is a natural phenomenon to push the voice (called the Lombard Effect). This vocal strain can create vocal fold irritation and leave you with a rough, husky voice. The solution is to learn techniques for controlling airflow and reducing tension in the neck when you speak in noise.

7. BREATHE RIGHT FOR A BETTER VOICE.

The single best technique you can learn for your voice is abdominal/diaphragmatic breathing. There are many ways to learn these techniques. Learn to speak from your diaphragm.

8. THAT DARN TELEPHONE.

“Yes, sir,” may be two of the most annoying words when you’re speaking to someone on the telephone. The answer to this problem is to warm-up your voice and “tune” your pitch before you makes calls. Use an upward inflection when you speak. Avoid speaking in a whisper.

9. WHEN YOU’RE SICK (with a cold).

Acute laryngitis occurs when your sick with the flu or a bacterial infection. The “common cold” sometimes affect the voice, and when it does your pitch will drop significantly. Treat your cold, rest your voice, drink plenty of water and warm-up gently. When in doubt REST YOUR VOICE.

10. MEDICATION.

Some medications (like tricyclic antidepressants and decongestants for treating allergies) have a drying effect. The solution is to speak with your doctor about your medications if you are experiencing excessive dryness that does not resolve by increasing your hydration.

Interview with Denae Doyle and Kathy Perez Voice Pathlogiost in CO.

2008 – Denae Doyle ~ @femimage.com

 

Lingerie Glossary

Lingerie Glossary 101 ~ Cruious about what to call our feminine unmentionables?

Ladies, I am often asked about feminine terms. Now you don’t have to be curious about a name, phrase or word related to womens lingerie. Here are the most important terms you will need when shopping, I like to call it ~ Lingerie Glossary 101

Now you will know from A to Z the correct name, terms and fabrics used to describe womans lingerie; the types of frabric, the different names of hosiery, different names for specific bras, panties, bustier, bridal lingerie, camisole, and all the other unmentionables!

A

Adjustable Back: The back of a garment, usually a bra, which has multiple settings to allow for individual sizing preferences. Typically, adjustments are made with hook-and-eye closures.

Adjustable Shoulder Straps: Straps located on bras, shapewear, chemises, slips and other undergarments that allow for shortening or lengthening that provide wearer with the desired fit.

Air Bra: Bra that contains air-filled pads in the cups for a fuller, natural shape. Many CD’s enjoy the natural look. Also, Gel Bra gives that nice silicon feel.

All Over Shaper: Type of women’s shapewear bodysuit designed to hold a woman’s breast, stomach, buttocks etc. in a particular position of an aesthetically pleasing silhouette.

Arthritis Bra: Bra designed especially for women with limited hand or upper body dexterity resulting from arthritis, multiple sclerosis, fibromyalgia, torn rotator cuff, or other limiting conditions. The features of an Arthritis Bra may include larger hook closures, Velcro or loop closures for easy dressing. Helpful for many CD’s with wider shoulders.

Athletic Underwear: Varied range of underwear that is generally worn for athletic pursuits: the gym, sports, running, biking etc. Some features of athletic underwear may include wicking power (draws moisture away from your body), compression (for energy conservation and muscle support), mesh (for ventilation), specific silhouettes (tank tops) and stretch (for body-hugging security during athletic activity and a body-conscious look for fit men and women).

Average-Figure Bra: Bra that offers light to moderate support, with narrow straps, back and sides. Average-Figure Bras usually made from slightly firmer material.

B

Baby Doll: Woman’s short nightgown sometimes with lace, ruffles, bows and ribbons, optionally with spaghetti straps. Sometimes Baby Dolls are made of sheer cloth, like chiffon.

Back Closure: Part of the bra that hooks together behind the back and consists of two or three rows of hook-and-eye clasps.

Backless Bra: Style of bra that usually fastens low on the back so it can be worn with backless gowns.

Back Seams: Stitched seam running from heel to buttock on the back of stockings or shapewear designed to give the leg a sexy line and lean appearance.

Balconet or Balcony Bra: Bra styled to create a lifted, fuller round look with push-up features, wide straps and a low-cut décolletage.

Banded Underwire: A bra with a Banded Underwire has an extra piece of fabric below the underwire to give extra control.

Band-less Underwire In a bra with a Band-less Underwire, the underwire is the bottom of the bra. This look is designed to be more natural.

Bikini: A women’s panty or men’s brief style cut in the shape of a swim bikini. They usually offer more coverage than a thong and less than a standard brief. Typically, this brief sits far below the navel and low on the hips but is slightly higher than a low-ride or hipster cut. The sides are usually high cut, occasionally with strings, or with thin widths of fabric that connect the front to the back.

Bodice: The portion of a woman’s garment that covers the upper part of a woman’s body, including the breasts.

Bodysuit: Garment made from stretchy opaque fabric, similar to that of a leotard, which covers the entire body from neck to ankle.

Boning: Originally, corsets and bustiers were given their structured form by stitching whalebone, or similar bone, into the garment. Today, similar yet less restrictive garments are structured with man-made “bones” as support. Boning creates a defined waistline and shapely torso. Boning is also used in some bras to achieve a certain shape and support.

Boot Length Sock: Slightly longer men’s sock style designed to be worn with boots.

Bottom Shaper: Type of shapewear designed to shape a woman’s buttocks. For CD’s look for the highest waistband that will not roll down. Look for a thick band, under your bra.

Boyshort: Panty designed for women with higher cut leg holes and lower riding waistline. Legs usually rest just above or at the buttock-thigh crease, with the waist on or below the hip. Also known as “Boylegs”.

Bra Size: A Bra Size is made up of a number (in inches), determined by measuring around the body over the largest portion of the breasts (e.g. 34, 36, 38, etc.); and a letter, determined by measuring under the breasts, then calculating the difference between the two numbers (e.g. B, C, D, etc.). Examples of bra sizes would be 34B, 36C (the average size), 38D, etc.

Brassiere: Long form of Bra, a woman’s undergarment worn to support and give contour to the breasts.

Breast Forms: Silicon breast forms that fit in many bras for the CD. There are also “TABS” which look exactly like silicon breast forms but are not silicon and are much less expensive. Look for a bra with insert. Or, a breast form that you can hold on with Velcro .

Bridal Lingerie: Type of bras, bustiers, corsets etc. characterized by sensual attributes (sheer fabric, decorative flourish, racy silhouette) that are worn on wedding nights or for similarly seductive situations.

Brief: Close fitting, knitted undergarment with an elastic waistband, with or without an overlapping fly front. Originally inspired by the brief swimsuits worn in the South of France in the 1930s.

Bustier: A bustier is a one-piece garment that uses flexible boning to give a desired shape. Its length varies, going from the bust, down to anywhere between the rib cage and the hips.

Bust Shaper: Type of shapewear designed to hold a woman’s bust in particular form.

C

Camisole: A garment fashioned to wear under blouses, suits, etc. that covers from bust to waist. Usually sleeveless, camisoles – or camis – traditionally offer little if any breast support, though some modern styles now incorporate a sewn-in bra for additional support. Some contemporary styles are worn as outerwear.

Camisole Straps: Camisole straps are usually found on full-figure bras. This type of strap is actually an extension of the cup, and give a smooth shoulder line.

Camouflage: Inspired by military fatigues designed to help hide troupes in the jungle, camouflage is a random pattern usually consisting of earth tones and is sometimes used as a print on trendy undergarments.

Casual: A broad hosiery term used to describe all women’s sock and any men’s socks with the exception of dress, athletic, and work styles.

Chantilly Lace: A delicate ornamental lace usually in black or white with an outlined design pattern. Typically floral, these designs are sometimes used to embellish women’s underwear.

Charmeuse: A shiny, opaque fabric.

Chemise: A woman’s sleeveless undergarment or loose-fitting dress that hangs straight from the shoulder without a waist.

Chest/Back Shaper: Shapewear piece designed to hold a woman’s chest and/or back in particular form.

Chiffon: An extremely light, thin and sheer fabric usually made of nylon, rayon or silk.

Clear Straps: Transparent straps on bras made from stretch synthetics, such as polyethtlene, meant to be worn with garments where strap invisibility is desired. Clear straps can be at the shoulders and also between the cups in order to accommodate plunging necklines.

Cleavage: The clef, separation or hollow visible between a woman’s breasts when a low-cut garment is worn.

Combed Cotton: Type of extra-soft cotton. When cotton or another fabric is “combed” the shortest, additional fibers of a batch are removed. The result produces high-quality yarns with excellent strength and softness.

Comfort Top: A wide ribbed nylon band that holds sheer knee-highs up without cramping the calf.

Comfort Straps: Various types of bra straps that can be cushioned, made from gel or constructed wider for more comfort around the shoulder area.

Compression Bra: A bra designed to hold the breasts firmly against the body and restrict their movement. Compression Bras may be used for minimizing or for athletic endeavors, such as running.

Compression Underwear: Performance underwear that utilizes body-hugging synthetic fabrics for muscle support during athletic endeavors.

Contour Bra: A bra designed to help create a shapely silhouette. Typically padded, contour bras usually have underwires and provide shape and support. A Contour Bra also designed not to show, providing a natural look.

Control Brief: A panty shaped like a brief but designed to flatten the tummy and give support while providing a smooth silhouette.

Control Panty: A panty that is designed to provide support and enhance the shape of the tummy, bottom and waist.

Control Top Pantyhose with spandex in the top for soft girdle or “control” effect.

Convertible Bra: A bra that is designed with straps that may facilitate a variety of styles. The straps may be moved, removed and/or adjusted to create looks such as halter, strapless, crisscross or open back. A Convertible Bra is an innovation that gives women flexibility with a single garment. The straps can be worn or detached, or can be crisscrossed in the back like a halter top.

Corset: Type of tight-fitting, body-enhancing undergarment used for centuries by women to create an hour glass-shaped silhouette. Modern lingerie variations of the corset tend to be less restrictive and more comfortable.

Cotton: A unicellular, natural fiber that grows in the seedpod of the cotton plant. Fibers are typically 0.5 inch to 2 inches long. The longest staple fibers, longer than 1.5 inch, including the Pima and Egyptian varieties, produce the highest quality cotton fabrics. Underwear made from Pima cotton is known for its super-soft, luxurious qualities.

Crew Neck: Term that applies to a T-shirt with a neckline that forms a round, collarless circle around the neck.

Cut and Sewn Cups: Cut and sewn cups have seams because they’re made of two or three pieces of material sewn together. The seams of Cut and Sewn Cups will show through clothing.

D

Décolletage: A low neckline on a woman’s garment.

Demi Bra: Low-cut bra designed to enhance the cleavage.

Demi Cups: The fabric triangle of the bra that covers the breast, designed proportionate to half a full cup, the demi typically runs straight across the breast just above the nipple and has a low center front.

Drawstring Waist: A waistband designed with a fabric chord that can be pulled to adjust to an individual’s own size.

Dress Socks: Light to medium weight men’s and boy’s styles. Lengths may vary from mid to over-the-calf.

Drip Dry: Allowing recently washed garments to dry naturally by lying flat or hanging. Most lingerie requires this method to retain structure and it is recommended that sun be avoided.

E

Elastane: A fabric designed with elasticity that adds stretch.

Elastic: A band of rubber or latex that has the property of high elasticity. Used for the waistband of certain styles of underwear.

Embossed: Embellished with a raised pattern created by pressure or embroidery – “brocaded silk”, “embossed satin”, “embossed leather”, “raised needlework” etc.

Embroidery: Decorative designs made from needlework or machines.

F

Fishnet: An open mesh fabric that has the appearance of netting and is often used to make stockings.

Flatlock Seams: Seams that are sewn flat for less bulk and less abrasion against the skin.

Frame: The frame of a bra holds the cups and sides together, and runs from the center of the bra, around the cups, and around to the sides.

Footsocks: Hosiery with a top which does not extend above the ankle bone. Also known as “footies”.

Front Close: A type of bra closure that is usually hook, barrel or clasp that rests between the breasts in the center front.

Full Brief: A panty style that rests at the waist and has full bottom coverage with a low leg line.

Full Cup Coverage Bra: A bra with the fabric cup covering and encapsulating the entire breast.

Full-Figured Bra: Bra designed for sizes 32-42C, D, or DD, and covers a larger area than average bras. The fabric used is heavier, the straps are wider and sometimes padded for extra comfort.

Full Support Bra: Type of bra that usually has an underwire or plastic boning holding them up. They can be worn by women of any breast size, and are specially suited for those with larger cup sizes. These bras offer a shapely cut and are built more like bikini tops than underwear. These also come in padded or unpadded version and are flattering on any figure type.

Fully-Padded Bra: A fully-padded bra is designed to give a smooth look, meaning it doesn’t show any seams, and uses fiberfill or foam to enhance the size of small breasts by up to a full size.

G

G-String: A panty with a very thin (string-like) band of fabric in the back.

Gown: A long dress or sleepwear item, usually floor or ankle length.

Gripper Elastic: Elastic designed to gently grip the skin to hold garment in place. This type of elastic is often seen on strapless bras or thigh-high stockings.

Gusset: The triangular or rectangular usually cotton lining in the crotch area of the panty or shapewear.

H

Halter Neck: A dress, bra or undergarment style where the fabric wraps behind and around the neck for support. Halters may tie, clasp or be an uninterrupted piece of fabric that slides over the head.

High-Cut Panty: A panty cut high over the thigh and sides but with total back coverage.

Hikini: Panty variation on traditional brief or bikini featuring higher cut leg-holes for a longer leg.

Hip Shaper: Shapewear piece designed to hold a woman’s hips in particular form.

Hipster: Type of panty or brief that is cut low in the front and back. This style of underwear was developed to be worn under low-rise jeans and trousers and also for those who wish to make their torso appear longer. See also Low-Rise.

Hook and Eye: A closure or fastener used to secure bras, corsets, some shapewear and other garments and which allows for adjustability. The fastener includes a small hook secured to one side of the garment that grasps a small partial oval secured to the other side.

Hook Back: A term for garment closures that secure in the back with one or multiple hooks.

Hook Front: A term for garment closures that secure in the front with usually one or sometimes multiple hooks.

Hosiery: Socks and stockings.

I

Interlock: The stitch variation of the rib stitch, which resembles two separate 1 x 1 ribbed fabrics that are interknitted. Plain (double knit) interlock stitch fabrics are thicker, heavier and more stable than single knit constructions.

J

Jacquard: Type of fabric weave that creates the effect of an intricate pattern or print.

Jersey Knit: A knit fabric – which can be cotton, silk, wool or synthetic – that has a smooth, flat face and a more textured, but uniform back. Used for panties, briefs, t-shirts, socks and other garments.

K

Kimono: A loose, light robe worn chiefly by women.

Knee-Highs: Short hosiery that comes up to just below the knee. Some are styled with elastic tops and stay up without the help of garters. They became very popular with the advent of women’s slacks. Knee high socks are also a men’s style of socks that run up to the knee.

Knit Fabric: Fabrics made from only one set of yarns, all running in the same direction. Some knits have their yarns running along the length of the fabric, while others have their yarns running across the width of the fabric. Knit fabrics are held together by looping the yarns around each other. Knitting creates ridges in the resulting fabric. Wales are the ridges that run lengthwise in the fabric; courses run crosswire.

L

Lace Bra: Provocative style of bra made entirely or almost entirely of lace.

Lace Edging: A type of garment trim sometimes used in lingerie comprised of selvedge lace fabric that is applied to necklines, hems, straps etc. for a decorative flourish.

Lace-Up Back: A closure in the back of a garment, such as a bustier that is a fashionable adjustment device.

Lace-Up Front: A closure in the front of a garment, such as a bustier that is a fashionable adjustment device.

Lace-Up Side: A closure on the side or sides of a garment, such as a bustier that is a fashionable adjustment device.

Laminated: Bonded layers of fabric or cloth.

Ladder Stitching: Garment stitching that resembles ladder rungs.

Latex Free Bra: Bra that is devoid of latex designed to be worn by women who are allergic to latex. A Latex Free Bra can contain nylon and spandex elastic.

Leather: Animal hide.

Leg Shaper: Shapewear piece designed to hold a women’s legs in particular form.

Leotard: Skintight knit hose covering the body from the waist to the feet worn by acrobats and dancers and as stockings by women and girls.

Lounge Pants: Loose-fitting pants constructed from soft, flowy fabrics designed for wearing while relaxing.

Lining: A layer of fabric sewn into the underside of a garment designed to add comfort and create smooth lines.

Liquid Filled Bra: Type of bra or bra insert which features cup pads filled with water for women who desire a curvier bust silhouette.

Long Line Bra: Bra whose fabric extends down to the navel or waist for a bodice effect.

Long Underwear: Type of long (ankle length), fitted drawers, usually in a heavier-knit cotton or cotton blend, often with a waffled texture. Also referred to as long johns because they were first worn by John L. Sullivan as a boxing outfit in public.

Loungewear: Clothing suitable for lounging, such as pajamas, slips, robes, loose-fitting t-shirts, etc.

Low Back Bra: Bra with low back strap designed to be worn with backless dresses.

Low-Rise or Low-Rider: Style of underwear that sits low on the hips for an invisible look when worn under low-rise jeans and trousers.

Lycra: An extremely elastic fiber made of synthetic fiber, originally trademarked by DuPont, for an elastomeric effect.

M

Maternity Bra: Type of bra that provides extra support, and is expandable, using stretch fabric, to grow with the expectant mother as her pregnancy matures.

Maternity Panty: Type of panty made from fabric designed to stretch to fit during pregnancy. Maternity Panties often have no seams or elastic in the front for further comfort.

Matte: A type of finish or fabric style with a flat, non-shiny look.

Merino Wool: Type of soft wool that is gleaned during the sheep’s second or third shearing. After the third shearing, wool grows back coarser and thicker.

Mesh: Type of fabric, often made of synthetic, that is full of small openings like a net. Used for lingerie/underwear as fabric for a full piece or as inserts for an effect that is intended to be either sensual or athletic, or both.

Microfiber: An extremely fine synthetic fiber that can be woven into textiles with the texture and drape of natural-fiber cloth but with enhanced stretch, washability, breathability, and water repellency.

Minimizer Bra: Type of bra that shapes the breasts outward to reduce projection, while maintaining support.

Molded Bra: Type of bra that has cups which are machine molded. Molded Bra cups are shaped to give the breast a natural look. Molded Bras are usually unlined and may be either soft cup or underwire. They are seamless to create a smooth silhouette, unless overlaid with lace.

Multi-Pack: Identical underwear items that come packaged in groups of 2 or more.

N

Natural Fiber: Linen, wool, silk and cotton. Natural fibers were used for all undergarments until the development of synthetics in the 20th century.

Nightgown: A loose garment worn in bed by women and girls.

Nightshirt: A long, loose shirt worn in bed.

Non-Stretch Straps: Non-stretch straps, also known as rigid straps, are usually used for sports bras or full-figured bras.

Novelty Underwear: Underwear item that has special, often light-hearted characteristics, i.e. shiny satin men’s thongs or heart-print boxer shorts. Novelty Underwear is sometimes associated with Valentine’s Day.

No-Wire Bra: Type of bra with no underwires designed for increased comfort. Some No-Wire bras give light to moderate support, for petite to average figures. Others furnish full support.

Nursing Bra: A nursing bra is an extra-support bra that comes with removable flaps on the cups, allowing a new mother to nurse her baby without totally removing her bra.

Nylon: A synthetic fiber that, along with polyester, made underwear fabrics more user-friendly by being easily washed and wrinkle-resistant.

O

Opaque: Material or fabric which is impervious to light and cannot be seen through.

P

Padded Bras: Type of bra with padded fiberfill cups. Padding is designed to add size and definition for a well-proportioned look to smaller bust lines.

Pajamas: Loose-fitting nightclothes worn for sleeping or lounging.

Panty: A general term for women’s undergarments. Panties come in a variety of styles but are specific to coverage of the female region.

Pantyhose: Nylon, silk or other material that stretches to fit next to skin and covers legs from hip to toe, or with open foot.

Petite-Figure Bra: A Petite-Figure bra is the smallest type of bra designed for women with smaller busts and are usually made of lightweight stretchy material.

Pima Cotton: A very strong, yet very smooth and soft, high-grade cotton of medium staple developed from selected Egyptian cottons in the southwest United States.

Piping: A twisted cord covered with a biased-cut fabric that is inserted into seams or garment edges as decorative detail and to add structure.

Plus Size: An extra long or oversized clothing size.

Polyamide: A synthetic fabric with wrinkle-resistant capabilities.

Polyester: Large class of synthetic fabrics known for their wrinkle resistance.

Pouch: The fabric triangle creating the cup area in a man’s thong or g-string.

Pull-On Bra: Type of bra made of stretchy material designed to be pulled on and are devoid of hook and eye closures.

Push-Up Bra: A Push-Up Bra uses padding and wires to push the breasts up, thus enhancing the cleavage and giving a fuller look.

Q

Queen Size: Stockings, pantyhose, or knee-highs sized to fit the heavier woman. Queen size is usually considered an extension of standard garments into a larger size. Outsize, on the other hand, is considered a separate category of merchandise altogether.

R

Racer-Back Bra: Type of bra named after racing swimsuits that also have straps meeting in a V shape on the back between the shoulder blades. This bra style is designed to be worn with sleeveless tops, and also prevents straps from slipping off the shoulders.

Rayon: Any of several synthetic textile fibers sometimes used for underwear, which are produced by forcing a cellulose solution through fine spinnerets and solidifying the resulting filaments.

Reinforced: The stress areas such as the toe or panty portion which have been strengthened with yarns of heavier denier.

Rib Knit: Type of knit with raised ridges that has a very high degree of elasticity in the crosswire direction. Ribbed knits can be used for complete underwear pieces, such as briefs, boxer briefs, tees and tanks, and is also used for trim on such garments (leg bands, cuffs, neck bands).

Rings and Slides: Rings and slides are the mechanisms used to adjust the length of the straps and may be placed in the front or in the back of the bra, depending on how smooth a look is desired.

Robe: A long, loose-flowing outer garment.

S

Sandalfoot Hosiery: Type of hosiery with a nude toe, meaning no heavier yarn is used in the toe than in the leg.

Satin: A smooth fabric of silk or rayon which has a glossy face and a dull back.

Seamless Bra: A seamless bra uses a single piece of fabric for the cups, so there’s no stitching on the cups, giving a bra-less look.

Shaper: A style of lingerie created to provide support, shape and control.

Shapewear: Modern term for fitted women’s underwear, especially a girdle, that is designed to hold a part of the body in particular form.

Sheer: Thin, fine and transparent fabric.

Sheer-To-The-Waist: Pantyhose without visible panty line or reinforcement in the panty portion. It is an all-sheer garment from waist to toe.

Shelf Bra: Same as Demi Bra.

Shimmer: Reflective finish on fabric, usually satin, that creates a subtle shine effect.

Silicone Cups: A type of bra cup filled with silicone as opposed to fabric options to create a smooth natural look.

Silk: Fine lustrous fiber composed mainly of fibroin and produced by certain insect larvae to form cocoons, especially the strong, elastic, fibrous secretion of silkworms used to make thread and fabric. Silk fabric is sometimes used for men’s and women’s underwear.

Silk Knit: Silk fabric designed with stretchable blend to fit and stretch with the body.

Slip: A woman’s undergarment of dress length with shoulder straps.

Sleepwear: Garments designed to worn for sleep, such as boxer shorts, slips, camisoles, pajamas, etc.

Sock: A short stocking reaching a point between the ankle and the knee.

Soft-Cup Bra: A Soft-Cup Bra uses elastic under the cups for support, as opposed to wire.

Softel: Synthetic performance fabric with advanced absorption and wicking power. See Wicking.

Spandex: Synthetic stretch fabric or fiber made from polyurethane.

Sports Bra: A sports bra, sometimes known as an activity bra, is specially designed to eliminate bounce (as much as possible), for use in any activity that involves a lot of movement. The cotton-lined cups are high at the front and sides for support, and they have a comfort underband with non-curl elastic to stop it from riding up. They may also have a non-slip Velcro fastening strap.

Sports Sock: Sock with extra padding which differs according to where the protective padding is placed – ball, toes, instep, heel, arch, shin – how thick the padding is and what materials they are made of.

Stockings: Hosiery styled from above the knee or mid-thigh to toe.

Stretch Lace: Lace designed with stretch ability to create form fit.

Strapless Bra: A strapless bra has no shoulder straps, and is especially designed for wear with evening gowns and other sleeveless wear.

Stretch Straps: Stretch straps use low-stretch elastic to give more control and comfort, while reducing bounce.

String Bikini: A bikini panty with high cut leg line, thin string sides and full back coverage.

T

Tactel: Registered brand of synthetic performance fabric known for its springy, lightweight construction and wicking power.

Taffeta: A stiff lustrous silk or silk-type fabric with a slight rib.

Tailored: Garments designed to have the appearance of being custom fit and cut. Typically fitted to the body.

Tanga: A lingerie pant style that has thin straps across the hips. Similar to a boy short but slightly higher in the waist and lower in the leg.

Tank Top: Sleeveless shirt for men or women.

Teddy: Lingerie item that combines a camisole with a panty. A Teddy can be fitted to the body or loose and is worn either under clothing or as sleepwear.

Thermal Underwear: Long sleeve pullover or long underwear made in thick cotton or cotton blend with a waffled texture designed to retain heat for winter wear.

Thigh-Highs: Stockings that just reach the thigh and are held up by elastomer bands.

Thigh Shaper: Shapewear piece designed to hold a woman’s thighs in particular form.

Thong: An underwear style for both men and women with a thin fabric back that rests between the buttocks.

Thong Back: Term defining the back of a panty denoting the thin strip of material resting between the buttocks and exposing most or all of this area.

Thong Panty: A panty with a thin fabric back that rests between the buttocks, exposing the area.

Tie Back: A type of closure involving ties or laces that ties or fastens in the back.

Tie Belt: The sash or fabric used to tie a robe or Kimono that holds it closed.

Tie Front: A type of closure involving ties or laces that fastens in the front.

Tights: A heavy, opaque one-piece garment from hip to toe worn with leotards for dance, exercise, etc. It is usually made with 40 denier yarn and over and is sometimes made of yarn other than nylon.

T-Shirt: A knitted undershirt with short sleeves, usually a crew neck, although sometimes produced with a V-neck.

T-Shirt Bra: Type of seamless, contour cup bra designed to appear invisible under form fitting clothing. T-shirt Bras are absent of lace or ornamentation.

Tummy Shaper: Sometimes called a “tummy tamer”, this shapewear garment is designed to hold a woman’s stomach in particular form.

U

Undergarment: A garment to be worn under another, see also Underwear.

Underwear: Clothing or an article of clothing worn next to the skin and under other clothing. Examples of underwear include: briefs, boxers, panties, bras etc.

Underwire Bra: An underwire bra has a wire that runs under the cups for extra support.

Unmentionable: Term, used as a noun, to indicate an undergarment. Use arose in the Victorian era at the close of the 19th century when it was considered improper to mention the name of an undergarment by its actual name in public.

V

Vent: Predetermined slit, especially on the legs of boxer shorts, that provides more freedom of movement.

V-Neck: Neckline on a t-shirt that dips into a “V” in the front.

Velcro: Closure consisting of a piece of fabric of small hooks that sticks to a corresponding fabric of small loops.

Velvet: A cotton, silk or nylon fabric with a dense soft and usually lustrous pile and plain underside.

Viscose: A type of rayon with a soft and silky feel made from a cellulose solution.

W

Waist Shaper: Shapewear piece designed to hold a woman’s waist in particular form.

Wicking: Certain fabric’s ability to pull moisture away from the skin, allowing it to evaporate in order to keep the wearer cool and dry.

Wings: Side panels of a bra typically found in the larger or plus size cups that provide support in the bust area and under the arms.

Wool: Fiber or fabric made from the fleece of sheep or lamb. Wool also refers to all animal hair fibers, including the hair of the Cashmere or Angora goat or the specialty hair fibers of the camel, alpaca, llama or vicuna.

Woven Fabric: Fabrics composed of two sets of yarns. One set of yarns, the warp, runs along the length of the fabric. The other set of yarns, the fill or weft, is perpendicular to the warp. Woven fabrics are held together by weaving the warp and the fill yarns over and under.

Wrap-Around Elastic Band: In a bra with a wrap-around elastic band, the frame has an elastic band running completely around the bra, keeping it in place. It’s commonly used in sports bras.

Z

Zipper Front: Womens garment with zip closure that opens and closes in the front.

2008, Denae Doyle ~ Femininity Coach ~ @femimage.com