The book ‘The Third Gender’ is exclusively written for bisexual people, drags, LGBT community, non-binary gender, transfeminists, transgender people, and transsexual humans of the world. It reflects various types of stages and events that an LGBT community experiences in their lives. The author has highlighted the frequent phases of transgenderhood, which most of the lesbians, gays, bisexuals and transgenders undergo. The book covers imperative information about detransition, digital transgender archive, gender transition, healthcare, law, legal recognition, legal status of transgender people, LGBT in mythology, LGBT movements, LGBT sex education, medicalization, scientific studies of transsexuality, sex and gender, sexual orientation, spirituality, transfeminism, transgender day of remembrance, transgender history, transgender people and religion, and transvestism. It also focuses on some perceptive and discerning issues like criticism, discrimination, LGBT health disparities, suicide among LGBT youth, transgender inequality, transgender sex workers, transmisogyny, transphobia, violence against transgender people, and violence and criminal justice system. The author is acknowledging all the colleagues, friends, relatives, social media friends, and contemporaries for their suggestions, feedbacks, and opinions. This book will definitely be a 24x7 guide and a handy tool for all transgenders worldwide. The author feels highly indebted to ‘The Almighty Living God’, who has helped him directly or indirectly in writing of this book. May all LGBTs of the world live happy and peaceful life !

In The Third Gender, McDaniel addresses the idea of the "third gender" in early hagiography and Latin treatises on virginity and then examines Aelfric's treatment of gender in his translations of Latin monastic Lives for his non-monastic audiences. She first investigates patristic ideas about a "third gender" by describing this concept within the theoretical frameworks of monasticism and then turns to creating a historical and theological cultural context within which to locate an interpretation of Aelfric's portrayals of male and female saints.

The comprehensive compendium The Third Gender: Stain and Pain is packed with prodigious research papers, articles and case studies of well-versed academicians from all over India. The anthology addresses the myriad facets of a transgender’s life. Their problems of social identity, inequality, marginalisation, social exclusion, health care issues, documentation, education, unemployment, and poverty have been discoursed from social, political, economic, cultural and jurisprudential along with scientific angles. The book incorporates not only the troubles and deplorable plights but also intimates some resolutions that can mitigate the embarrassing abasements of the Third Gender.

Most modern discussions of the relationship of biological sex to gender presuppose that there are two genders, male and female, founded on the two biological sexes. But not all cultures share this essentialist assumption, and even Western societies have not always embraced it. Bringing together historical and anthropological studies, Third Sex, Third Gender challenges the usual emphasis on sexual dimorphism and reproduction, providing a unique perspective on the various forms of socialization of people who are neither “male” nor “female.” The existence of a third sex or gender enables us to understand how Byzantine palace eunuchs and Indian hijras met the criteria of special social roles that necessitated practices such as self-castration, and how intimate and forbidden desires were expressed among the Dutch Sodomites in the early modern period, the Sapphists of eighteenth-century England, or the so-called hermaphrodite-homosexuals of nineteenth-century Europe and America. By contextualizing these practices and by allowing these bodies, meanings, and desires to emerge, Third Sex, Third Gender provides a new way to think about sex and gender systems that is crucial to contemporary debates within the social sciences.

Tritiya-Prakriti: People of the Third Sex is a collection of years of research into a topic seldom discussed or easily found within the Hindu/Vedic scriptural canon. Based entirely upon authentic Sanskrit references and modern concurring facts, the book guides us through the original Hindu concept of a "third sex" (defined as homosexuals, transgenders and the intersexed), how such people were constructively incorporated into ancient Indian society, and how foreign influences eventually eroded away that noble system. It discusses how this concept can be practically applied in today's modern world, the importance of all-inclusiveness in human society, and the spiritual principle of learning to transcend material designations altogether. Tritiya-Prakriti: People of the Third Sex will be a valuable source of reference for anyone interested in Hindu/LGBTI studies whether they are newcomers to the field or seasoned veterans of Vedic knowledge. It offers a veritable treasure trove of fresh information and ideas that will likely challenge the reader to rediscover and rethink Hinduism's traditional understanding and treatment of gay, lesbian, and other gender-variant people within its culture. "The recognition of a third sex in ancient India and Hinduism is highly relevant in many ways. Our own modern-day society has only recently begun to understand sexual orientation, transgender identity, and intersex conditions, and our legal and social systems are just beginning to catch up with and accommodate such people in a fair and realistic way . . . yet ancient India had already addressed and previously resolved this issue many thousands of years ago in the course of its own civilization's development. Indeed, there is much we can learn from ancient India's knowledge regarding the recognition and accommodation of a 'third sex' within society." -Amara Das Wilhelm "In India there is a system where such people (the third sex) have their own society, and whenever there is some good occasion like marriage or childbirth, they go there and pray to God that this child may be very long living." -A.C. Bhaktivedanta Swami Prabhupada "Gay and lesbian people have always been a part of society from Vedic times to our postmodern times. They should be accepted for what they are in terms of their sexual orientation and encouraged like everyone else to pursue spiritual life." -B.V. Tripurari Swami "Initially, I did not really allow myself to go deep in trying to understand the third sex. I figured that this was necessary only for those who are insensitive, arrogant and fundamentalist . . . who think that they are compassionate and tolerant while basically being superficial and even condescending. It is quite amazing how most of us can be so prejudiced about so many things and not even know it . . . .I thank you and several others for your compassion and for your tolerance in making efforts to educate your Godfamily, so that we can be more authentic servants of the servant." -H.H. Bhakti Tirtha Swami

A revolution in gender relations occurred in London around 1700, resulting in a sexual system that endured in many aspects until the sexual revolution of the 1960s. For the first time in European history, there emerged three genders: men, women, and a third gender of adult effeminate sodomites, or homosexuals. This third gender had radical consequences for the sexual lives of most men and women since it promoted an opposing ideal of exclusive heterosexuality. In Sex and the Gender Revolution, Randolph Trumbach reconstructs the worlds of eighteenth-century prostitution, illegitimacy, sexual violence, and adultery. In those worlds the majority of men became heterosexuals by avoiding sodomy and sodomite behavior. As men defined themselves more and more as heterosexuals, women generally experienced the new male heterosexuality as its victims. But women—as prostitutes, seduced servants, remarrying widows, and adulterous wives— also pursued passion. The seamy sexual underworld of extramarital behavior was central not only to the sexual lives of men and women, but to the very existence of marriage, the family, domesticity, and romantic love. London emerges as not only a geographical site but as an actor in its own right, mapping out domains where patriarchy, heterosexuality, domesticity, and female resistance take vivid form in our imaginations and senses. As comprehensive and authoritative as it is eloquent and provocative, this book will become an indispensable study for social and cultural historians and delightful reading for anyone interested in taking a close look at sex and gender in eighteenth-century London.

After decades of innovative scholarship that galvanized a field and shattered a world of preconceptions, the study of gender now appears to languish. It has been a long while since the publication of a provocative and influential text like Judith Butler's Gender Trouble . Kath Weston argues that the problem is one of time. For too long gender studies has been preoccupied with the visual, with ample attention given to issues of performativity and embodiment, all at the expense of time. Gender in Real Time makes a provocative and important new argument that will revolutionize the field of gender studies. Introducing temporality into the equation and examining the ways gender exists, Weston uses the tools of political economy, the history of mathematics, Darwinian evolution, and a bit of physics to propel gender studies toward the future. Startling new concepts like zero gender and the meaning of time claims are introduced. Moreover, the impact of our time-sensitive society, with its ever-increasing need for speed and accelerated development, is explored for its effect on the production of gender. With chapter titles including, Unsexed, The Ghosts of Gender Past, and The Global Economy Next Time, this book offers a pioneering addition to the field that will forever change our notion of gender.

Transgender studies is the latest area of academic inquiry to grow out of the exciting nexus of queer theory, feminist studies, and the history of sexuality. Because transpeople challenge our most fundamental assumptions about the relationship between bodies, desire, and identity, the field is both fascinating and contentious. The Transgender Studies Reader puts between two covers fifty influential texts with new introductions by the editors that, taken together, document the evolution of transgender studies in the English-speaking world. By bringing together the voices and experience of transgender individuals, doctors, psychologists and academically-based theorists, this volume will be a foundational text for the transgender community, transgender studies, and related queer theory.

Third gender or third sex is an idea where people are classified, either without anyone else or by society, as neither man nor lady. It is likewise a social classification present in social orders that perceive at least three genders. The term third is generally comprehended to signify "other"; a few anthropologists and sociologists have portrayed fourth, fifth, and "some" genders. Science decides if a human's chromosomal and anatomical sex is male, female, or one of the extraordinary minor departure from this sexual dimorphism that can make a level of equivocalness known as intersex. However, the condition of specifically recognizing as, or being distinguished by society as, a man, a lady, or other, is generally additionally characterized by the person's gender personality and gender job in the specific culture in which they live. Not all societies have carefully characterized gender roles. In various societies, a third or fourth gender may speak to altogether different things. To Native Hawaiians and Tahitians, Māhū is a middle of the road state among man and lady, or an "individual of uncertain gender". Some conventional Diné Native Americans of the Southwestern US recognize a range of four genders: ladylike lady, manly lady, female man, and manly man. The expression "third gender" has likewise been utilized to depict the hijras of India who have increased lawful personality, fa'afafine of Polynesia, and sworn virgins.

Conchita Wursts Sieg beim Eurovision Song Contest 2014 war ein zentrales diskursives Moment, welches das derzeitige Spannungsfeld zwischen Postgenderismus und Traditionalismus in Russland offenlegte und aufzeigte, wie sehr Geschlecht und Sexualität, nicht zuletzt für das russische Selbstbild und die Konstruktion einer russischen nationalen Identität, instrumentalisiert und politisiert werden und wie sehr Identitätskonzepte den russischen Alltag mitbestimmen. Die Monografie widmet sich der Diskussion um Geschlecht und Sexualität in Russland nach dem Sieg von Conchita Wurst und untersucht das Verhältnis von Diskurs und Identität. Im Vordergrund steht die Funktion von Sprache sowohl für die Identitätskonstruktion als auch für die Schaffung und Abgrenzung von Räumen. Dabei lassen sich nicht nur lexikologische und wortbildnerische Besonderheiten beobachten, sondern es liegt insgesamt ein auffälliger Sprachgebrauch mit interessanten Argumentationsstrategien vor. Ausführungen zu Identität und kritische Anmerkungen zur russischen Gender- und Queer-Linguistik komplettieren diesen Band. Conchita Wurst’s 2014 victory in the Eurovision Song Contest was a significant discursive moment which revealed the current tensions between postgenderism and traditionalism in contemporary Russia. This case also made clear just how far gender and sexuality are instrumentalised and politicised – not least in creating Russians’ self-perception and constructing a Russian national identity – and how massively notions of identity impact on Russian everyday life. The monograph focuses on the discussion of gender and sexuality in Russia following the 2014 event and investigates the relation between discourse and identity. Above all, it is concerned with the function of language in identity construction, and in the creation and demarcation of spaces. In this context, Dr. Scheller-Boltz’s study not only analyses lexicological and word-formation peculiarities, but also provides some revealing research findings about specific language use, including certain argumentation strategies. The monograph begins with a detailed introduction to notions of identity and concludes with some critical remarks on Russian gender and queer linguistics.