Gender Identity Disorder Etiology and Medical Treatment: Between Scientific Evidence and Personal Experiences

Gender Identity Disorder (GID) is a condition characterized by a strong and persistent identification with the opposite sex. These people consider themselves victims of a sort of biological accident: “a soul in a wrong body”. There are numerous theories on the origin of transsexualism: genetic, hormonal and psychological causes have been hypothesized, but those currently most accredited are the neuroanatomical ones. The cornerstones of hormone conversion therapy (Gender Affirming Hormone Therapy, GAHT) are feminizing hormones for transgender women (MtFs or AMAB: Assigned Male at Birth) and virilizing for transgender males (FtMs or AFAB: Assigned Female at Birth). GID can be present among adolescents and older people. For adolescents is now accepted reversible treatment of puberty withdrawal with hormones that stops the progression of pubertal development in the biological direction not accepted; for elderly people are suggested GAHT in reduced doses. Physicians should consider and discuss with people with GID about fertility preservation, general and cancer risks. We present also data of 127 transsexual patients enrolled at the Garibaldi-Nesima Andrology Clinic in Catania (Italy) from 2003 to 2020. To optimize the conversion treatment with sex hormones, transsexuals require long-term follow-up. GAHT must be performed by a doctor who is familiar with these problems. Therefore, the “do-it-yourself ” trend and the lack of medical and laboratory checks over time should be absolutely discouraged. Before proceeding with the surgical sex reassignment, it is recommended to refer to an endocrinologist and psychologist or psychiatrist for a period of 2-3 years. The transition surgical conclusion process must be practiced by a quality surgical team.

Categories that bind: Transgender, crossdressing, and transnational sexualities in Tokyo

This article investigates “ toransujendā” (transgender), “ josō” (male-to-female crossdressing), and “ otoko no ko” (boy/male daughter) as categories that bind through ethnographic research in Tokyo’s contemporary josō gyōkai (scene and business circles). Building on queer and transgender scholarship, I ask what these categories mean, what they do, and how they figure in trans people’s everyday lives and the institutionalization of seidōitsuseishōgai (Japanese translation of Gender Identity Disorder). I argue that categories are imbued with asymmetrical power relations and operate affectively, emerging from contact between bodies and practices. Ultimately, they are important sites for questioning categories of “gender” and “sexuality” in transnational sexuality and transgender studies.

A Follow-Up Study of Boys With Gender Identity Disorder

This study reports follow-up data on the largest sample to date of boys clinic-referred for gender dysphoria (n = 139) with regard to gender identity and sexual orientation. In childhood, the boys were assessed at a mean age of 7.49 years (range, 3.33–12.99) at a mean year of 1989 and followed-up at a mean age of 20.58 years (range, 13.07–39.15) at a mean year of 2002. In childhood, 88 (63.3%) of the boys met the DSM-III, III-R, or IV criteria for gender identity disorder; the remaining 51 (36.7%) boys were subthreshold for the criteria. At follow-up, gender identity/dysphoria was assessed via multiple methods and the participants were classified as either persisters or desisters. Sexual orientation was ascertained for both fantasy and behavior and then dichotomized as either biphilic/androphilic or gynephilic. Of the 139 participants, 17 (12.2%) were classified as persisters and the remaining 122 (87.8%) were classified as desisters. Data on sexual orientation in fantasy were available for 129 participants: 82 (63.6%) were classified as biphilic/androphilic, 43 (33.3%) were classified as gynephilic, and 4 (3.1%) reported no sexual fantasies. For sexual orientation in behavior, data were available for 108 participants: 51 (47.2%) were classified as biphilic/androphilic, 29 (26.9%) were classified as gynephilic, and 28 (25.9%) reported no sexual behaviors. Multinomial logistic regression examined predictors of outcome for the biphilic/androphilic persisters and the gynephilic desisters, with the biphilic/androphilic desisters as the reference group. Compared to the reference group, the biphilic/androphilic persisters tended to be older at the time of the assessment in childhood, were from a lower social class background, and, on a dimensional composite of sex-typed behavior in childhood were more gender-variant. The biphilic/androphilic desisters were more gender-variant compared to the gynephilic desisters. Boys clinic-referred for gender identity concerns in childhood had a high rate of desistance and a high rate of a biphilic/androphilic sexual orientation. The implications of the data for current models of care for the treatment of gender dysphoria in children are discussed.

Pembinaan Pastoral Konseling Terhadap Kelompok “Wanita-Pria”

This article discusses pastoral counseling for shemale groups. In the time of creation, Genesis 1:27 “So God created man in His own image, in the image of God He created him; male and female He created them”. This verse provides clear evidence that in terms of sex or gender, there are actually contrasting differences between men and women. Men and women are two different individuals, there is no mixing of both or shemale. However, in reality, it was found that they were male but felt that they were women. In general, shemale experienced errors in identifying their gender. This mistake is caused by a psychological disorder called gender identity disorder. It appears that in society, shemale behavior is seen as abnormal or deviant behavior. They often experience rejection, mockery, insults and even become targets of various acts of violence. In the midst of the negative response from the general public to the existence of transgender women. Abstrak Artikel ini membahasa mengenai pembinaan pastoral konseling terhadap kelompok waria. Dalam masa penciptaan, Kejadian 1: 27 “menurut gambar Allah diciptakan-Nya dia; laki-laki dan perempuan diciptakakan-Nya mereka.” ayat tersebut, memberikan bukti nyata bahwa dari sisi seks atau jenis kelamin, sesungguhnya terdapat perbedaan yang kontras antara laki-laki dan perempuan. Baik laki-laki maupun perempuan adalah dua pribadi yang berdiri sendiri, tidak ada pencampuran dari keduanya atau Wanita pria, atau yang disingkat waria, namun pada kenyataannya didapati mereka yang berjenis kelamin laki-laki tetapi merasa dirinya adalah perempuan, Secara umum, waria mengalami kekeliruan dalam mengidentifikasi jenis kelaminnya. Kekeliruan tersebut disebabkan oleh gangguan psikologi yang disebut gender identity disorder, Nampak persoalan Dalam masyarakat umum, perilaku waria dipandang sebagai perilaku yang abnormal atau menyimpang. Mereka kerapkali mengalami penolakan, dijadikan bahan ejekan, hinaan bahkan sering menjadi sasaran berbagai tindakan kekerasan. persoalan ini juga tentunya menjadi tanggung jawab bagi kekristenan dalam pelayanan maka perlu adanya tindakan nyata untuk menyikapi persoalan kelompok waria.

Suicidal Ideation in Patients With Gender Identity Disorder in Western Iran From March 2019 to March 2020

Background: In recent years, the number of patients with gender identity disorder (GID) has rapidly increased. These people are at risk of adverse life events that influence their health and wellbeing. Research studies have also shown a significant rate of suicide in these individuals. This study aims to determine the prevalence of suicidal ideation in patients with GID referred to Legal Medicine Office in Ilam Province. Methods: In study sample comprised 21 patients without psychiatric comorbidity visited the Legal Medicine Office in Ilam Province for confirmation of transsexuals from March 2019 to March 2020. GID disorder was diagnosed through a GIDYQ (A-A) questionnaire and clinical interview. The Beck scale for suicide ideation was used to clarify and measure the intensity of attitudes, behaviors, and planning for a suicide attempt. Results: In 21 patients with GID, the average score for suicide ideation was 11.6. The average age of patients was 19 years, and all of them were single. In this sample, 19.1% had low risks, 71.5% high risks, 9.5% had very high-risk suicide ideation. Linear regression analysis showed that higher education and higher age were risk factors for suicide ideation in patients with GID. Conclusion: The high rate of suicidal ideation in patients with gender identity disorder makes it essential to pay attention to their mental health. It should be noted that suicidal thoughts can be a basis for suicide attempts.

Gender Identity Disorder is Not Simply Two in One

A Case Report on Gender Identity Disorder with Recurrent Depressive Disorder is presented. Individuals having this disorder often exhibit discomfort about their actual anatomic gender, and they may have wished to alter their bodies. Sex role-stereotypes adopted during childhood are the beliefs, characteristics and behaviors of individual cultures that are considered normal and appropriate for boys and girls to possess. These "norms" are influenced by one's family and friends, the mass-media, and their community. Since some cultures disapprove of cross-gender behavior, it often results in significant problems for affected individuals and those in close relationships with them. The importance of treatment is not only because of the high rate of mental-health problems, including Depression but with higher suicide rate among untreated transsexual people than in the general population. These problems are not usually related to the gender identity issues themselves, but the social and cultural responses to gender-deviated individuals. An example which classically illustrates Gender Identity Disorder is the case of a young man from Brunei Darussalam, who was seen and treated. This contribution will highlight the cultural and religious perspective of this Disorder.

Some Issues of Sentence Enforcement in Respect of Convicts Suffering from a Gender Identity Disorder: Russian, International and Foreign Aspects

The article justifies the need for the improvement of organizational and legal issues of sentence enforcement in respect of convicts suffering from a gender identity disorder (transgender, transsexual people, etc.) as one of the penal law development areas. The authors bring forward a number of recommendations for the improvement of penal and other laws of Russia taking into account studies of the legal regulation and law enforcement in respect of convicts suffering from a gender identity disorder, international provisions and foreign experience in this sphere.