LGBTI Project

The Spirit & The Flesh: Sexual Diversity In American Indian Culture

American Historical Review 93 (February 1988):218-219

By skillfully integrating historical and anthropological literature with the results of his own unique cross-cultural fieldwork among contemporary berdaches, Williams provides an extraordinarily perceptive study of the berdache and the most comprehensive treatment of this controversial topic to date. One of the goals of this work is to “allow Indian people to speak for themselves” (p.7). The most effective use of quotations occurs in part 1, which explores the character of the berdache… Particularly valuable insights are conveyed by various traditionalists…. This is a provocative book that will undoubtedly rattle a number of cages. It will also prove to be an essential tool for scholars engaged in gender studies and an extremely useful source for ethnologists, historians and others interested in the human condition. There is a wealth of information in the book.

American Anthropologist 89 (December 1987): 978-979.

Walter Williams produced a detailed study of the sexual diversity among American Indians in six years, 1980-1986. “The Spirit and the Flesh” achieves an important place in anthropological literature regarding berdaches or transvestites and homosexual behavior among American Indians by means of finding and interviewing berdaches.

The recent general sexual revolution in the United States and the gay liberation movement contributed greatly to the production of Williams’s wide-ranging and fully documented book. It will surprise some, shock some, but almost everyone can learn something new from it.

Journal of the American Academy of Religion 57 (Autumn 1989): 607-615.

Walter Williams explores both the extensive literature and the berdache phenomena in considerable depth in a volume that is a decided contribution to the discussion and understanding of complex issues. It becomes essential reading for all of us who would engage in an ongoing study, as well as for those busy academicians who would hope for at least some knowledge of the subject. They will find Williams’ style eminently readable and at the same time well documented….

Williams would push us to move beyond a commonly cited definition to think of berdachism as representing a third, distinctive gender, a ‘mixing’ of the two biologically obvious genders…. Williams perfers ‘gender mixing’ as a more appropriate description of berdaches as an in-between gender…. Williams does a good job of surveying a great variety of ethnographic, anthropological and historical reports… Williams does put the ethnographic evidence into a new interpretive framework. This much alone insures that his work will be in the center of academic discussion about berdache traditions. It should be added that he has also done rather broad field work assessing the state of the issue in contemporary tribal situations….

The analysis of the shifts in contemporary Indian cultures, as we have noted, is one of Williams’ intended contributions…. He advances far beyond other interpreters, although there are certain problems. The strength of Williams’ interpretation of the contemporary context and also the problematic is in the reporting of his field work, namely his broad based conversations with a variety of modern berdaches / gay Indians from very differing tribal traditions. While his treatment is not and probably could not yet be thoroughly systemic, he attempts to move beyond treatment of berdaches as merely a historical phenomenon…. At the very least, evidence from Native America will emphasize that it is simply not the case that the despising of homosexual individuals is a human universal.

Ethnohistory 37 (Autumn 1990):449-451.

Already a classic, this prodigal, prizewinning ethnography about cross-cultural sexual variation remedies serious empirical deficiencies even as it contains important interpretive problems of its own. The many and overwhelming data it presents confirm not only the presence of sanctioned homosexuality but its diverse institutionalization in indigenous and contemporary Native American cultures. Focused largely on male homosexuality, this book draws on Williams’ fieldwork in North America, Central America, and Hawaii and on his exhaustive excavation of the ethnographic and historical literature….

Most of the evidence for the berdache’s social legitimacy is strikingly convincing… yet at times the book’s argument does not seem to register the contradictory evidence which, to its credit, it actually cites…. The narrative and theoretical voice is stronger in the second, historical section of the book, which uses a dialectical model of colonial domination to examine the transformation of the berdache tradition since European contact…. [It] illustrates very powerfully how domination, by contradictorily facing in as well as out, generates resistance: the recent gay liberation movement among whites, having drawn symbolic nurturance from the surviving berdache tradition, has in turn helped to energize that tradition as a symbol and catalyst of its own culture’s revitalization….

The last chapter surveys data that suggest a wide cross-cultural range of sexual diversity. The concluding paragraphs rightly chastise social constructionists like Foucault and Weeks for their ethnocentric ignorance of emics, which prevents them from fully comprehending variant models of sexuality and gender or imagining truly revolutionary ones. While the book’s own use of etics is a bit random (the first section’s grab-bag functionalism posits now reproductive survival, now social leveling, now biopsychological need, as the telos of social custom), its description and evocation of emic categories admirably begin the task for whose continuation it calls.

Journal of American History 77 (June 1990): 308.

For decades anthropologists and historians have mentioned or provided brief discussions of the role of the berdache within traditional native American cultures, but this volume by Walter L. Williams, a professor of ethnohistory in the Program for the Study of Women and Men in Society at the University of Southern California, provides the first in-depth, systematic examination of this institution and its relationship to both Native American and Euro-American cultures. Combining extensive research in travel accounts, personal narratives, and anthropological reports with his own field research, Williams argues that the institution was prevalent throughout most of the western tribes, and that berdaches played prominent social, economic, and spiritual roles within tribal societies….

This is a well-researched, well-written study. Williams admirably blends his fieldwork with more traditional historical research, and the volume will unquestionably remain the standard reference work on this subject for the forseeable future. Unfortunately, however, Williams’s arguments for the legitimacy of the berdaches and his condemnation of Euro-American attitudes toward gay and lesbian sexual behavior occasionally border upon advocacy. In addition, his chapter arguing for the prevalence of clandestine homosexual behavior among such socio-economic groups as pirates or cowboys detract from his primary thesis. These shortcomings aside, this volume should be welcomed by historians and anthropologists studying Native Americans. It should also be well received by historians of sexuality.

by Walter L. Williams. Boston: Beacon Press, 1986 and revised edition 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

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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

The Compton Riots

When discussing historical events that impacted the transgender community, the first one that usually comes to mind is the Stonewall Riot: NYC, 1969. Started by a small group of trans women, it has long been considered to be the birth of the gay-rights movement.

However, in conducting research regarding Stonewall, I stumbled across a photo that guided me to another, lesser known riot — preceding Stonewall — referred to The Compton Riot, that occured in San Francisco in 1966. This piece of history resonated with me; it focused on the transgendered community, and the magnitude of the despair the “Queens” endured each day while living in the Tenderloin [area of San Francisco], and their victories that followed.

Therefore, the Compton Riot seemed like the better historical starting point for the Transgender Reporter history section.

Gene Compton’s was an all night restaurant located in the Tenderloin district of San Francisco. This was a district frequented by all members of the homosexual community and included the “Drag Queens”. The term Transsexual was first used by Dr. Harry Benjamin in his book The Transsexual Phenomenon. Until it became more popular, transsexual and transgendered women (in particular) were lumped in with the homosexual community as Drag Queens, or transvestites, though within the community just referred to as “queens.”

Compton’s, located on the corner of Turk and Taylor, was the major hangout for the queens in the 1960s. Prior to the riot, the life of a Queen was usually in the clubs as alternative dancers or on the streets as prostitutes. The police gave the transgendered community the sense that they belonged in the Tenderloin and could not leave. Through the interview process, it was easy to learn that these ladies could not obtain or hold regular paying jobs in many cases.

Even the ones who worked as dancers did so because the bar owner had friends on the force. One such entertainer was Aleshia Brevard, who is interviewed for the documentary,who did go on to some mainstream success as an actress, and the author of “The Woman I was Not Born To Be: A Transsexual Journey.”

There was a lot of corruption in the district. In 1966, “impersonating a woman” was a criminal offense. Since most jobs required an ID, and since transgendered women were not legal, it was obvious that any work these girls did, they probably did outside of what was considered “honest work” at the time. On a regular basis these women would be picked up by the cops and forced to spend — in some cases — days in lockup. For instance, one woman spent 60 days in the hole because she would not let the cops shave her head. It was a mutual feeling that the cops were out to get the ladies, and this fueled a growing mistrust in the authority figures of the time.

It is important to remember that the Civil Rights movement was in full swing in 1966. For the most part, the movement was more about race, but from 1966 to 69, sexual minorities also began to speak up. Until this point, in the Tenderloin, the transgendered women were largely unorganized. There was no leadership, no guidance and nobody willing to step up and say “enough”. That changed when an organization known as the Vanguard began to grow in popularity and numbers. Vanguard was not accepted by everyone in the Transgendered community and was made up largely of hustlers and drag queens. Compton’s diner was a regular meeting point for members of this new “club.”

However, management of Compton’s didn’t like this new attitude being displayed by the Vanguard members, and that — considered by many — is what really lit the fuse to the Compton Riot.

The Compton management would not allow these Vanguard members to frequent the diner, but by this point, members of the Vanguard were fed up; they wanted their rights. One interviewer notes that they were tired of being forced into the men’s room when they were dressed as a woman. They were being kicked out of Compton’s regularly, and felt that they were not being treated fairly. So, they picketed in front of Compton’s on July 18th.

This was their first major political action, but it failed to achieve its goals.

On the night of the riot, some felt that the cops were there to raid Compton’s to begin with–that it was a setup. The spark occurs when a police officer grabbed one of the Queens by the arm and she threw her coffee in his face. That’s when all hell broke loose. Tables were turned over; windows were shattered with sugar shakers, drag queens took to shoes and purses.

Can you imagine a scene where drag queens are beating cops with purses? It almost seems like right out of a Mel Brooks movie, and, would have been funny if it wasn’t so real. The cops retreated for backup, but those in the restaurant wouldn’t let up. They poured into the streets and kept fighting.

Then the patty wagons showed up and people were fighting and being arrested. Before it was over, a police car was destroyed, and a newsstand set ablaze, and attitudes would change forever in the Tenderloin.

To quote Dr Stryker, director of Screaming Queens: Riot at Compton’s Cafeteria, a documentary of the event, ”It was the first known instance of collective militant queer resistance to police harassment in US History.”

A lot of folks went to jail, but in the end it resulted in freedom and joy. The transgendered women would try on clothes freely in shops. They could dress like women all the time. To quote an interviewee, they didn’t have to be “Hair Fairies” anymore. What was “inside” could freely be expressed publicly. They were liberated.

From that point on, life for the transgendered changed. They even garnered an unlikely advocate in Police Sergeant Elliot Blackstone: an important figure in the human rights movement for Transgendered women in the San Francisco area. He believed that if “people wanted to be left alone, that they had the right to be left alone.”

Another key figure who emerged after the riot was Dr. Joel Forte — who created the “Center for Special Problems.” It may seem like a poorly labeled office, but it introduced ground-breaking initiatives: One benefit from this center was to create special ID cards for the transgendered community, which in turn allowed them to obtain regular paying jobs.

If you watch the Screaming Queens documentary, one such card shows that a person was “UNDER THE TREATMENT AT THE CENTER FOR SPECIAL PROBLEMS FOR TRANSSEXUALISM.” Clearly society has come a long way since then. But this was important and unprecedented at the time; a new path forward when none existed prior; it was new opportunity and a sense of renewed hopes.

It becomes obvious after understanding what happened in the Tenderloin how and why the Queens finally organized and stood up for their rights to be women. They experienced many victories during the years tha followed. And most recently , during the past five to ten years, there has been leaps forwards in the rights of transgender people, where they are now allowed to be the men and women they always knew they were from the start.

I intend to do follow-up articles from this event, highlighting some of the folks mentioned, and provide biographies of what they contributed to this movement, and beyond.

NOTES: Susan Stryker uncovered the story while doing research at the Gay and Lesbian Historical Society, and then directed the documentary “Screaming Queens: The Riot at Compton’s Cafeteria,” the source from which I gleaned much of the information I listed here.

Susan received her PhD in History, and in the documentary pieces together the story, as well as the cause and effect of events that led to the riot.

30 September 2011 by Amanda Michael @tglife.com

Gay Travel In India

It is easy to get bored of spending vacations in Europe, Argentina and the more exotic locations around the world. This is when most travelers think of coming to Asia for their next yearly vacation. For any LGBT + traveler, however, Asia is far from the ideal location for travel, unless the focus is on sightseeing and not LGBT services. If you or one of your friends is planning to drop in to India for a short while, there are things that are necessary to know before making the trip, if the plan is not to make the trip a disaster.

India is almost a homophobic country. Though you will get a lot of eye candy in the form of her ancient heritage and monuments, it is not for you if you’re looking forward to a week of gay bars and partying. Homosexuality is illegal here, and PDA is an offence. If you’re caught doing PDA with your gay lover, you can easily expect a night or more in jail. Holding hands does not count, by the way, but you’ll be better off without it.

Once you are clear about your objective for visiting India, choosing where all to visit is crucial, since the country is so huge and full of travelers’ havens that going to every tourist location in one trip is not possible. The first place you might want to look at is what is popularly known as The Golden Triangle – Delhi, Agra and Jaipur. All three cities overflow with Mughal heritage and monuments, famously the Taj Mahal in Agra, the Red Fort in Delhi and loads of Mahals in Jaipur. What to expect here? – Huge castles and fortresses, a lot of heat, a lot of traditionally dressed women – basically, a lot of India. You can also extend your trip to other cities in Rajasthan, such as Udaipur, if you can stand the heat and love Mughal architecture. And for travelers especially looking forward to gay activity, there are several bars in New Delhi that have a gay night once a week.

Going south, there are cities like Mumbai, Kerala, Goa, Chennai, and a lot of hill stations like Kodaikanal and Ooty. While Mumbai has some spectacular monuments (and gay parties every now and then), like the Gateway of India, and museums, Chennai and nearby cities have some mind blowing temples. The architecture of these temples has been the primary attraction for tourists for years, all of whom can not get over the façade, the interior and just about everything about them. The immense scribbling on the façade by tourists is just proof that these temples are popular indeed!

Goa is full of exotic beaches, great nightlife and very cheap alcohol. Coming to Kerala and the hill stations of South India, here is natural beauty if there ever is anywhere. Kerala is not known as “God’s Own Country” for no reason, after all. The scenery is refreshing, serene and breathtaking. Full of lush trees and beautiful lagoons (or backwaters), Kerala is the place for you if you want to de-stress.

Northern India, too, has some scenic displays for the tourist. Leh, freezing cold, but fascinating, is a must visit for anyone looking for the perfect hill station. Then there is the disputed and terrorized territory of Jammu and Kashmir. Don’t call me crazy for this, but there isn’t much to fear while visiting the state, since the police patrol the area, and tourists visit it, all the time. If you are looking for a spiritual tour, you can probably visit the famous Badrinath and Kedarnath temples in the Himachal area and Vaishno Devi, one of the most popular Hindu temples anywhere, in J&K.

Keep in mind that asking for gay parties and bars is something of a risk in India. It is better that you look for these in online forums and discussions, get in touch with a few local guys who know the gay scene here, and then make your move. Staying in hotels is not an issue in India, since men often share a room to cut down travel expenses. Just know that advertising your sexuality will only work against you here. The rest said, enjoy India!

Article written by Shahrukh K. – 2009

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!

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.

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.

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.

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.

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.

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-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.

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.

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.

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.

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.

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.

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.

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.

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

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.

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.

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.

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.

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.

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.

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.

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.

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

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