Recalled to life -transitioning from Girl to boy. Transitioning from boy to Girl -death wish

 Recalled to life -transitioning from Girl to boy.

Transitioning from boy to Girl -death wish

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In historical contexts, there are instances where boys were hidden or disguised as girls for various reasons, including survival in monarchies, to access educational opportunities, or to participate in male-dominated fields like the military. These disguises were often used to bypass societal restrictions or protect individuals from harm. 

Here's a more detailed look:

• Monarchies and Succession:

  In some monarchies, male heirs were disguised as female to avoid being targeted or to appear less threatening to potential rulers, according to a post on Wikipedia. For example, a son of a Korean princess was dressed as a girl to fool his uncle into thinking he wasn't a male heir. 
• Access to Education:

  In the past, women were often denied access to formal education. Some women disguised themselves as men to attend schools and universities, as mentioned in the Wikipedia article on cross-dressing. 
• Military Service:

  During wartime, women disguised themselves as men to enlist in the military. This was a way for them to participate in the war effort and sometimes to escape difficult situations, according to Wikipedia. Examples include Deborah Sampson in the American Revolutionary War and Sarah Emma Edmonds in the Civil War. 
• Cultural Practices:

  In some cultures, like Afghanistan, there are practices where girls are raised as boys (bacha posh) to address economic and social needs within the family, as documented in "The Underground Girls of Kabul". 
• Theatrical and Performance Contexts:

  Cross-dressing has also been used in theatrical productions for centuries, with male actors portraying female characters and vice versa, according to a Harvard Gazette article. 

In Christian history and religion

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Kristi Upson-Saia discusses how the early church reacted and dealt with the accusations and proof of saints cross-dressing. According to Upson-Saia, the church's response to these incidents varied depending on the social and political backdrop of the period. In other cases, the church used the saints' cross-dressing to promote traditional gender standards and its own authority over problems of gender and sexuality. In other situations, the church may have accepted the saints' cross-dressing as proof of their spiritual purity and dedication. Upson-Saia also observes that the church's stance to cross-dressing was not always uniform across time and region. Some cross-dressing saints, for example, were honored in some parts of the world but reviled in others.^[5] Furthermore, the church's reaction to cross-dressing may have been impacted by other factors such as the saint's social rank, their role in the church, and the political context of the time.

Tertullian, a Christian theologian, shames women who would refuse to wear their veil in public, which is an example of cross-dressing and bending the gender norms during early Christianity. Tertullian contends that women who dress like males commit a sin because they violate God's natural order.^[6] He claims that God designed men and women to be unique and diverse, and that cross-dressing blurs these boundaries and distorts gender roles. He also claims that when women dress like males, they are "degrading themselves" and "diminishing their own femininity^[6]." He writes that when a woman dresses like a man, they are "laying aside the ornaments of their own sex, to assume those of the other." He says, when women do this, they decide on "changing their condition and deserting what is peculiar to themselves." According to Tertullian, this leads to "depravity of morals^[6]."

It was once considered taboo in Western society for women to wear clothing traditionally associated with men, except when done in certain circumstances such as cases of necessity (as per St. Thomas Aquinas's guidelines in Summa Theologiae II), which states: "Nevertheless, this may be done sometimes without sin on account of some necessity, either in order to hide oneself from enemies, or through lack of other clothes, or for some similar motive."^[7] Cross-dressing is cited as an abomination in the Bible in the book of Deuteronomy (22:5), which states: "A woman must not wear men's clothing, nor a man wear women's clothing, for the Lord your God detests anyone who does this",^[8] but as Aquinas noted above this principle was interpreted to be based on context. Other people in the Middle Ages occasionally disputed its applicability; for instance, the 15th-century French poet Martin le Franc.^[9]

In church history, female monasticism, often referred to as nun or nunnery, played a significant role alongside male monasticism (monks). While female monastic communities were guided by rules and practices, they also faced unique gender-specific challenges, such as reliance on donations for property and oversight by churchmen. From early monastic communities in the desert to the development of monastic orders like the Poor Clares, women's dedication to a religious life shaped the church and laid the foundation for countless religious communities. 

Key aspects of female monasticism in church history:

• Early Development:

  Female monastic communities emerged early in Christian history, often alongside male monastic communities, with some dating back to the 4th century. 
• Challenges and Differences:

  Women's communities faced challenges like dependence on donations and oversight by churchmen, unlike male monks. They also had different roles and responsibilities, such as needlework, charity, and education. 
• Key Figures:

  Figures like St. Scholastica, St. Mary of Egypt, and St. Macrina the Younger are recognized for their pioneering work in female monasticism. 
• Contemplative and Active Roles:

  Nuns engaged in both contemplative prayer and active service to their communities and the wider world, including charitable works, care for the sick, and educational roles. 
• Influence and Legacy:

  Female monasticism had a lasting influence on the church, shaping the role of women and providing a model for religious life for many women throughout history. 
• Diverse Forms:

  Female monastic life took various forms, including enclosed orders (nuns), active orders (sisters), and contemplative orders (e.g., Poor Clares). 
• Double Monasteries:

  Some monasteries, particularly in the Middle Ages, were organized as "double monasteries," with male and female communities living in separate but interconnected spaces, often under the leadership of an Abbess. 

Like male monastics, vowed women battled with both kin and local bishops for control of their monasteries. Unlike monks, they needed bishops and priests to perform the principal rituals of their religion.Feb 21, 2023

https://www.oxfordbibliographies.com/display/document/obo-9780195396584/obo-9780195396584-0307.xml#:~:text=Like%20male%20monastics%2C%20vowed%20women,principal%20rituals%20of%20their%20religion.

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