mteb/BrightProPsychologyRetrieval huggingface dataset:
_**Femboy** _ (alternatively spelled _**femboi** _ [4]  ) is a modern slang
term used to refer to a male who displays traditionally feminine
characteristics, such as wearing dresses, skirts, and/or thigh-highs.  [4]
[53]  It is a  portmanteau  of _feminine_
and _boy_ .  [4]  The term _femboy_ emerged by at least the 1990s and gained
traction online, used in both sexual and non-sexual contexts.  [4]  Recently,
femboys have become increasingly visible due to their inclusion in popular
media, and trends such as "Femboy Friday"  [30]  [53]  and "Femboy Hooters".
[30]  These trends involve self-identifying femboys posting images of
themselves in online groups and forums, dressed in feminine clothing or a form
of  cosplay  . Cosplay has become exceedingly
popular among online femboys, usually cosplaying female,  non-binary
 , or effeminate male
characters.
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“I just knew.”
In the United States, boys are often  homosocial  ,  [18]  and gender role performance determines social rank.
[19]  While  gay  boys receive the same  enculturation
 , they are less compliant. Martin
Levine summarizes: "Harry (1982, 51–52), for example, found that 42 percent of
his gay respondents were '  sissies  ' during
childhood. Only 11 percent of his heterosexual samples were gender-role
nonconformists. Bell, Weinberg, and Hammersmith (1981, 188) reported that half
of their male homosexual subjects practised gender-inappropriate behaviour in
childhood. Among their heterosexual men, the rate of noncompliance was 25
percent. Saghir and Robins (1973, 18) found that one-third of their gay man
respondents conformed to gender role dictates. Only 3 percent of their
heterosexual men deviated from the norm." Thus effeminate boys, or sissies,
are physically and verbally harassed (Saghir and Robins, 1973, 17–18; Bell,
Weinberg, and Hammersmith 1981, 74–84), causing them to feel worthless  [20]
and "de-feminise".  [20]  [21]  [22]
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In  Virgil  's tale of the two young lovers,  Nisus and Euryalus
 , Euryalus was "beautiful"
and had a close relationship with his mother, while Nisus was fast and skilled
with weaponry.  [8]
The Chinese term for 'girlie men' is _ niang pao  _ .
> A _cinaedus_ is a man who cross-dresses or flirts like a girl. Indeed, the
> word's etymology suggests an indirect sexual act emulating a promiscuous
> woman. This term has been borrowed from the Greek _kinaidos_ (which may
> itself have come from a language of  Ionian  Greeks
> of  Asia Minor  , primarily signifying a
> purely effeminate dancer who entertained his audiences with a _tympanum_ or
>  tambourine  in his hand, and adopted a
> lascivious style, often suggestively wiggling his buttocks in such a way as
> to suggest anal intercourse....The primary meaning of _cinaedus_ never died
> out; the term never became a  dead metaphor  ."  [7]
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“Well, puberty literally ruined my life.”
The term _effeminiphobia_ (sometimes _effemiphobic_ , as used by Randy P.
Conner) was coined by Will Fellows to describe strong anti-effeminacy.  [44]
Michael Bailey coined the similar term _femiphobia_ to describe the
ambivalence gay men and culture have about effeminate behaviour in 1995.  [45]
Gay author Tim Bergling popularized the term _ sissyphobia
 _ in _ Sissyphobia: Gay Men and Effeminate
Behavior  _ ,  [46]  [47]  although it was used
before.  [48]   Transgender  writer and 
biologist   Julia Serano  has coined the similar term _effemimania_ .  [49]  [50]
Feminist Sociologist Rhea Ashley Hoskin suggests that these terms can be
understood as relating to a larger construct of _ femmephobia
 _ , or
"prejudice, discrimination, or antagonism directed against someone who is
_perceived_ to identify, embody, or express femininely and toward people and
objects gendered femininely."  [51]  Since the 2000s,  Peter Hennen
") 's cultural analysis of gay masculinities has found
effeminacy to be a "historically varying concept deployed primarily as a means
of stabilising a given society's concept of masculinity and controlling the
conduct of its men based upon the repudiation of the feminine".  [52]
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Before the  Stonewall riots  ,
inconsistent gender role performance had been noticed among  gay men
 :  [23]  [24]  [25]  "They have a different face
for different occasions. In conversations with each other, they often undergo
a subtle change. I have seen men who appeared to be normal suddenly smile
roguishly, soften their voices, and simper as they greeted homosexual friends
[...] Many times I saw these changes occur after I had gained a homosexual's
confidence and he could safely risk my disapproval. Once as I watched a
luncheon companion become an effeminate caricature of himself, he apologized,
'It is hard to always remember that one is a man.'"  [26]  [27]  Before
Stonewall, "  closet  " culture accepted
homosexuality as effeminate behaviour, and thus emphasized  camp
 "Camp \(style\)") ,  drag 
"Drag \(clothing\)") , and  swish  "Swish \(slang\)")
, including an interest in fashion  [28]  [29]  [30]  and decorating.  [31]
[32]  [33]  Masculine gay men were marginalised  [34]  [35]  and formed their
own communities, such as the  leather subculture  ,  [36]  and/or wore clothes that were commonly
associated with  working-class 
individuals,  [37]  such as  sailor uniforms  .  [24]  [38]
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_Effeminate_ comes from  Latin  _ effeminātus
 _ , from the
 factitive   prefix 
_ex-_ (from _ex_ 'out') and _femina_ 'woman'; it means 'made feminine,
emasculated, weakened'.
####  Dakota
While the term can be used as a slur towards  trans women  , it is also used as a positive/self-describing term within the
 LGBT community  .  [4]
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When  Aeschines  was accused of treason by
Athenians Timarchus and  Demosthenes  in
346 BC, he brought a counter suit claiming Timarchus had prostituted himself
to (or been "kept" by) other men ( _ Against Timarchus
 _ ). He also attributed 
Demosthenes  ' nickname Batalos ("arse") to
his "unmanliness and _kinaidiā_ " and frequently commented on his "unmanly and
womanish temper", even criticising his clothing: "If anyone took those dainty
little coats and soft shirts off you... and took them round for the jurors to
handle, I think they'd be quite unable to say, if they hadn't been told in
advance, whether they had hold of a man's clothing or a woman's."  [5]
Retrieved from " 
https://en.wikipedia.org/w/index.php?title=Effeminacy&oldid=1214432397
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Main article:  Classical definition of effeminacy
##  Notes
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In September 2021, the  Associated Press  reported that the mainland Chinese government has banned effeminate
men from appearing in television commercials. The Chinese government
instructed broadcasters to stop showing "sissy men".  [16]  [17]
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The late Greek  [a]  _ Erôtes  "Amores \(Lucian\)")
_ ("Loves", "Forms of Desire", "Affairs of the Heart"), preserved with
manuscripts by  Lucian  , contains a debate "between
two men, Charicles and Callicratidas, over the relative merits of women and
boys as vehicles of male sexual pleasure." Callicratidas, "far from being
effeminised by his sexual predilection for boys... Callicratidas's inclination
renders him hypervirile... Callicratidas's sexual desire for boys, then, makes
him more of a man; it does not weaken or subvert his male  gender identity
 but rather consolidates it." In
contrast, "Charicles' erotic preference for women seems to have had the
corresponding effect of effeminising him: when the reader first encounters
him, for example, Charicles is described as exhibiting 'a skillful use of
cosmetics, so as to be attractive to women.  '  "
Emperor  Marcus Aurelius  evidently
considered effeminacy an undesirable trait, but it is unclear what or who was
being referred to.  [15]
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In ancient Koine Greek, the word for effeminate is κίναιδος _kinaidos_ ( _
cinaedus  _ in its Latinized form), or μαλακός _
malakoi  _ : a man "whose most salient feature was a
supposedly 'feminine' love of being sexually penetrated by other men":  [6]
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Emperor/philosopher  Julian the Apostate  "Julian
\(emperor\)") , in his  _Against the Galileans_
 , wrote: ''Why are
the Egyptians more intelligent and more given to crafts, and the Syrians
unwarlike and effeminate, but at the same time intelligent, hot-tempered, vain
and quick to learn?''
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###  Bibliography
* Padva, Gilad. "Claiming Lost Gay Youth, Embracing Femininostalgia: Todd Haynes's _Dottie Gets Spanked_ and _Velvet Goldmine_ ". In: Padva, Gilad, _Queer Nostalgia in Cinema and Pop Culture_ , pp. 72–97 (Palgrave Macmillan, 2014,   ISBN  "ISBN \(identifier\)")  978-1-137-26633-0  ).
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In his _ Commentaries  on the  Gallic Wars  _ , 
Julius Caesar  wrote that the  Belgians
 were the bravest of all  Gauls 
because "merchants least frequently resort to them, and import those things
which tend to effeminate the mind".  [14]
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Roman consul  Scipio Aemilianus  questioned one of his opponents, P. Sulpicius Galus: "For the
kind of man who adorns himself daily in front of a mirror, wearing perfume;
whose eyebrows are shaved off; who walks around with plucked beard and thighs;
who when he was a young man reclined at banquets next to his lover, wearing a
long-sleeved tunic; who is fond of men as he is of wine: can anyone doubt that
he has done what _cinaedi_ are in the habit of doing?"  [10]
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For Roman men masculinity also meant self-control, even in the face of painful
emotions, illnesses, or death.  Cicero  says, "There
exist certain precepts, even laws, that prohibit a man from being effeminate
in pain,"  [12]  and  Seneca 
adds, "If I must suffer illness, it will be my wish to do nothing out of
control, nothing effeminately."  [13]
After Stonewall, "  clone culture  "
became dominant and effeminacy is now marginalised. One indicator of this is a
definite preference shown in personal ads for masculine-behaving men.  [40]
The avoidance of effeminacy by men, including gay ones, has been linked to
possible impedance of personal and public health. Regarding  HIV/AIDS
 , masculine behaviour was stereotyped as being
unconcerned about safe sex practices while engaging in promiscuous sexual
behaviour. Early reports from New York City indicated that more women had
themselves tested for HIV/AIDS than men.  [41]  [42]   David Halperin
 compares "universalising" and
"minoritising" notions of gender deviance: "'Softness' either may represent
the specter of potential gender failure that haunts all normative masculinity,
an ever-present threat to the masculinity of every man, or it may represent
the disfiguring peculiarity of a small class of deviant individuals."  [43]
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When it comes to incubating odd ideas and indulging idiosyncratic obsessions,
colleges can more than hold their own.       
Citing examples is like shooting fish in a barrel.  One professor
 identifies Jesus as a masochistic “drag king.” 
An education department  proposes abolishing the word
“field” because it evokes memories of slavery. Hundreds of scholars conduct 
a witch hunt  against a philosopher for publishing a heavily-footnoted
article in a peer-reviewed journal, on the grounds that she “enacts violence
and perpetuates harm” by using “phrases like ‘male genitalia.’”  Entire
courses  are devoted to
zombies and cryptozoology. University-supported research papers find that 
pigeons are connoisseurs of modern art

and that  unicorns might exist in another universe
 . While some of these cases are
relatively frivolous, others—  expressions of unhinged anti-Semitism, for
example  —are more disturbing.
March 25, 2011
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Did I unwittingly join a cult when I took a job at a small liberal-arts
college?        So I’ve studied
lots of cults up close and personal, though I’ve never been involved in one.
Then again, cult members are usually unaware that they’ve joined a cult. Did I
unwittingly join one when I took a job at a small liberal-arts college? It
would be a perverse irony, inasmuch as colleges and universities pride
themselves on fostering robust debate and open inquiry and encouraging their
students to challenge authority and speak truth to power—not exactly the top
priorities that come to mind when one thinks of cults.
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The parallels are suggestive. Parents have wondered about the ever-longer
“orientations” their 18-year-olds go through at the start of their college
journey. It often starts at check-in with a  love bomb
 from aggressively friendly
student volunteers. (These “peer assistants” somehow recognized my daughter,
screamed out her name, and started applauding even before we’d parked our
vehicle at her freshman dorm.) Soon thereafter, students are separated from
their families, who are told, “It’s time to say good-bye.” They are assigned
spartan living quarters, to be shared in many cases with complete strangers.
From there, students are put through a ringer of immersive, morning-to-night
activities for as long as a week. Free time is limited. Sleep deprivation is
common. There are lots and lots of speeches. This transition partly takes
place in small groups, carefully organized by the administrators who guide
students through their acclimation. Here they learn new rules (in particular,
about things you should and should not say). Discussions might simply be
quirky or awkward (“What’s your spirit animal?”), though they may veer into
more intrusive territory by  encouraging students to talk about their sexual
preferences  . Some
activities attempt to create an artificial bond, while others  divide and
induce shame  in ways that a neutral observer might consider to be hazing.
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