Tansvestism of inner self. Indulging themselves in

Tansvestism is defined as practice of dressing up or acting in such
a manner, that it shows your association to opposite sex. Some religion also
exercise this as their religious practice e.g. in India man dress up like women
to please their goddess radha , in Italy man wear wedding dresses and walk in
street etc. Third gender people are often named by society as eunuchs but it
also comprises of transsexual, hermaphrodites and transvestites (Imre, 2011). They also hold the same right as every Pakistani but are never
treated equally. Or as a member or society there rights are not protected.

Deviance is state of diverging from the set standard of society or
simply it is violation of social norms. It is hard to define deviant behavior
because not everyone agrees what should be considered as deviant. Tansvestism can
also be seen under the view point of sexual deviance. It can be taken as
medical condition which can be cured psychologically by carefully looking at
the hidden reason. Cross-dressing may not be socially accepted this habit also
form by negative attitude. It might be source of inner satisfaction (Woodhouse, 1989).

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It is reported that Pakistan has more than half million active
transvestites (Redding, 2016).The phenomenon of dressing up like other gender or acting like
other gender has a close link with satisfaction of inner self. Indulging
themselves in a practice of dressing up like opposite gender has a close link
with their contentment.  They usually
pose, walk and even talk in such way that they belong to other gender.

The origin of Tansvestism is to be found in the personality of a
person, and is founded on early childhood experience that is open
interpretation of theory of Sigmund Freud. For him Tansvestism to highly occur
in passive men who have low sexual urge (King & Ekins,
2007).

The Royal College of Psychiatrists (RCPs 1998) observed that the
outcome of gender disorder can be pacified and require careful attention to
emotional and developmental needs. Young boys can experience congruency between
sex and gender.

This behavior is usually not on purpose or to tease other people
but these people are not comfortable in their body. They perceive the events
differently. It can be due to gene mutation. However transvestites are more
comfortable in gay community (Ekins & King,
2005). There is movement in European society for transvestites to
establish their own position they don’t expect themselves to be categorize as
man or women. This is especially true from legal perspective (O’donovan, 1985). However, contemporary Tansvestism may be a new way for a person
to express different forms of identity and sensibility (Evans, 2007) even though it is susceptible to judicial impediments.

This biological determination of gender also effect a person
position with regard to the regulations of sexuality by the criminal law,
employment law, social security law, family law, sex discrimination and even
capacity to marry (Coleman, 1996). Hence, laws encode the widely held assumptions that gender is
dichotomous and resides within the individual. A person can be classified as
masculine or feminine but not both the social construction of gender identity
is used to maintain structural patterns of male dominance and female
subordination. The categorization is not only a way of seeing differences, but
also a way of creating differences (Crawford &
Mendelson, 1995).

Gender is thus a self-fulfilling social creation, which creates
difference between the sexes (Crawford &
Mendelson, 1995).
Sociologists take the approach of Tansvestism as an expression of personal
identity. The labeling of their behavior has pushed themselves with certain
pathology. As they do not want to be considered deviant, they enact a masculine
image and, try to normalize their cross-dressing by presenting it as another
hobby. So, many transvestites tend to stay secret in order to avoid being
labeled as deviant. To avoid guilt and secrecy, they have also created groups
and formed sub-cultures that reflect their ideology of femininity. This identification
has also generated sub-cultures of people sharing the same behavior.
Cross-dressing has been studied from the perspective of cultural and media
studies, but the focus has been on sexually ambiguity in the theatre and
entertainment industries (Dean, 1993). Very little research has treated cross-dressing within everyday
life.

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