Men are the aggressors and women the enforcers when it comes to this ideology. The AGP leads the fight and the female kapos make sure it gets done. I’m sickened it’s happening even in my home country. I also hate we are still so infatuated with west and its insanities.
Some mention should be made of the International Academy of Sex Research (IASR), founded in 1974 by Richard Green. The annual conference was held in Prague in 1979 and 1992 before the fall of Communism (also 2010) allowing international conversations and networking. Jan Raboch hosted these meetings, permitting sexologists from the west their only views of Eastern Europe. Written collaborations frequently emerged.
That's interesting. What do you think the impact of that could have been? I know when I was writing about sex manuals that the few examples of Eastern European manuals that had been translated were very different to the British and American manuals.
"The number of people seeking medical transition during communism was relatively low, usually just a few dozen per year. Most were natal females, a fact shared by other countries in the region, which was markedly different from the dominance of male-to-female transitions in Western countries."
This is so interesting because I've been thinking that autogynephilia itself may be a culture-bound syndrome that's unique to North America and Western Europe. That may be changing though, as we're seeing the rise of AGP trans activists in other countries too, like Lenka Králová.
I'm interested in your suggestion that AGP may be a culture-bound syndrome. Could you say more?
I've listened to a couple of interesting interviews with scholars about books on Asian third gender cultures on the New Books Network. It hadn't occurred to me but AGP did not appear to have a role in those cultures.
I have also been thinking about how much of the narcissistic and self-serving older trans male behaviour that makes, for example, the role of trans-widow so upsetting, is typical of many older males. This type of behaviour doesn't seem to jell with the Samoan role of Fa'afine or Hjiras.
And generally I'm a bit skeptical about the importance of the concept of AGP plays for many anti-trans activists in validating their broad dislike for transgender policies and practices.
“How a book about teenage girls impacts a middle-aged man with autogynephilia wasn't explained, but the effort partially succeeded.” Indeed.
Men are the aggressors and women the enforcers when it comes to this ideology. The AGP leads the fight and the female kapos make sure it gets done. I’m sickened it’s happening even in my home country. I also hate we are still so infatuated with west and its insanities.
Some mention should be made of the International Academy of Sex Research (IASR), founded in 1974 by Richard Green. The annual conference was held in Prague in 1979 and 1992 before the fall of Communism (also 2010) allowing international conversations and networking. Jan Raboch hosted these meetings, permitting sexologists from the west their only views of Eastern Europe. Written collaborations frequently emerged.
That's interesting. What do you think the impact of that could have been? I know when I was writing about sex manuals that the few examples of Eastern European manuals that had been translated were very different to the British and American manuals.
"The number of people seeking medical transition during communism was relatively low, usually just a few dozen per year. Most were natal females, a fact shared by other countries in the region, which was markedly different from the dominance of male-to-female transitions in Western countries."
This is so interesting because I've been thinking that autogynephilia itself may be a culture-bound syndrome that's unique to North America and Western Europe. That may be changing though, as we're seeing the rise of AGP trans activists in other countries too, like Lenka Králová.
I'm interested in your suggestion that AGP may be a culture-bound syndrome. Could you say more?
I've listened to a couple of interesting interviews with scholars about books on Asian third gender cultures on the New Books Network. It hadn't occurred to me but AGP did not appear to have a role in those cultures.
I have also been thinking about how much of the narcissistic and self-serving older trans male behaviour that makes, for example, the role of trans-widow so upsetting, is typical of many older males. This type of behaviour doesn't seem to jell with the Samoan role of Fa'afine or Hjiras.
And generally I'm a bit skeptical about the importance of the concept of AGP plays for many anti-trans activists in validating their broad dislike for transgender policies and practices.