第三性別
參考文獻

↑  Trumbach, Randolph (1994). London's Sapphists: From Three Sexes to Four Genders in the Making of Modern Culture. In Third Sex, Third Gender: Beyond Sexual Dimorphism in Culture and History, edited by Gilbert Herdt, 111-36. New York: Zone (MIT). ISBN 978-0-942299-82-3
↑  Graham, Sharyn (2001), Sulawesi's fifth gender 的存檔，存档日期26 November 2014., Inside Indonesia, April–June 2001.
↑  Money, John; Ehrhardt, Anke A. . USA: The Johns Hopkins University Press. 1972. ISBN 978-0-8018-1405-1.  含有內容需登入查看的頁面 (link)
↑  Domurat Dreger, Alice. . USA: Harvard University Press. 2001. ISBN 978-0-674-00189-3.
↑  LeBow, Diana, Rethinking Matriliny Among the Hopi, p.8.
↑  Schlegel, Alice, Hopi Gender Ideology of Female Superiority, in Quarterly Journal of Ideology: "A Critique of the Conventional Wisdom", vol. VIII, no. 4, 1984, pp.44–52
↑  100 Native Americans Who Shaped American History, Juettner, 2007.
↑  McGee, R. Jon and Richard L. Warms 2011 Anthropological Theory: An Introductory History. New York, McGraw Hill.
↑  .   [27 December 2014]. （原始内容存档于2012-02-24）.
↑  Pember, Mary Annette. . Rewire. Oct 13, 2016  [Oct 17, 2016]. （原始内容存档于2016-10-19）. Unfortunately, depending on an oral tradition to impart our ways to future generations opened the floodgates for early non-Native explorers, missionaries, and anthropologists to write books describing Native peoples and therefore bolstering their own role as experts. These writings were and still are entrenched in the perspective of the authors who were and are mostly white men.
↑  de Vries, Kylan Mattias. . O'Brien, Jodi  (编). . Los Angeles: SAGE. 2009: 64  [6 March 2015]. ISBN 9781412909167. （原始内容存档于2020-01-13）. [Two-Spirit] implies that the individual is both male and female and that these aspects are intertwined within them. The term moves away from traditional Native American/First Nations cultural identities and meanings of sexuality and gender variance. It does not take into account the terms and meanings from individual nations and tribes. ... Although two-spirit implies to some a spiritual nature, that one holds the spirit of two, both male and female, traditional Native Americans/First Nations peoples view this as a Western concept.
↑  Kehoe, Alice B. . SAA Bulletin. Society for American Archaeology 16(2), UC-Santa Barbara. 2002  [2019-05-01]. ISSN 0741-5672. （原始内容存档于2004-11-05）. At the conferences that produced the book, Two-Spirited People, I heard several First Nations people describe themselves as very much unitary, neither "male" nor "female," much less a pair in one body. Nor did they report an assumption of duality within one body as a common concept within reservation communities; rather, people confided dismay at the Western proclivity for dichotomies. Outside Indo-European-speaking societies, "gender" would not be relevant to the social personae glosses "men" and "women," and "third gender" likely would be meaningless. The unsavory word "berdache" certainly ought to be ditched (Jacobs et al. 1997:3-5), but the urban American neologism "two-spirit" can be misleading.
↑  Martin, M. Kay; Voorhies, Barbara. . . New York, N.Y.: Columbia University Press. 1975. ISBN 9780231038751. OCLC 1094960.  含有內容需登入查看的頁面 (link)
↑  Mikkola, Mari, , Zalta, Edward N.; Nodelman, Uri  (编),  Fall 2023, Metaphysics Research Lab, Stanford University, 2023  [2024-01-06]
↑  Peletz, Michael G. . Michigan: Association for Asian Studies. 2007. ISBN 9780924304507.
↑  .   [2019-12-14]. （原始内容存档于2016-03-16）.
↑  .   [2019-12-14]. （原始内容存档于2016-03-04）.
↑
吉永みち子 (2000). 性同一性障害－性転換の朝 集英社
↑   （页面存档备份，存于） 自由時報 2011-9-16
1 2  .   [2011-10-09]. （原始内容存档于2011-10-07）. 人民網健康卫生频道 2011年09月26日
↑  .   [2019-12-14]. （原始内容存档于2019-05-21）.
↑  Nepal census recognizes 'third gender' (May, 31st. 2011)  （页面存档备份，存于）
↑  The Department of Internal Affairs, New Zealand Government. Retrieved 10 December 2012.  （页面存档备份，存于）
↑  X marks the spot on passport for transgender travellers  （页面存档备份，存于）
↑  .   [2019-12-14]. （原始内容存档于2016-03-04）.
↑  . Guardian News. 10 November 2013  [2014-04-01]. （原始内容存档于2013-12-04）.
↑  .   [2020-09-16]. （原始内容存档于2019-05-24）.
↑  .   [27 December 2014]. （原始内容存档于2019-12-14）.
↑  Paths to The Divine: Ancient and Indian （页面存档备份，存于） By George McLean, Vensus A. George, Quote: Siva: The Hermaphrodite The Lord Shiva is the underlying neutral and changeless reality, the undifferentiated absolute Consciousness, who is the foundation of every change and becoming. The hermaphrodite reality is one which is independent of all distinctions of male and female, the phenomenal and the non-phenomenal, and yet forms the basis of all such distinctions. The Puranas speak of Lord Shiva as the Hermaphrodite reality, though distinctionless within Himself, letting the distinctions of the manifold world spring up from Him. The Puranic thinkers interpreted and represented this hermaphrodite aspect of the Lord Siva in various ways. One such symbol expression is the figure of His Sakti. Another such symbol is the Phallus *(the male reproductive part) and the Yoni (the female reproductive part). A third, a more anthropomorphic metaphor, is that of the union between Siva and His many consorts, such as, Parvati, Uma and others. All these symbolisms express the truth that the variety of this universe stems from the lord Siva through his Sakti. To explain this point very picturesquely, the Puranas apply the mythological story of creation by way of the sexual union between Prajaapati and his daughter to Siva who, by His eternal union with His Sakti creates the world. The Puraanas also use another more sacrificial symbollism to expound the hermaphrodite characteristic of Shiva, according to which the male principle is represented as Fire, the devourer of the offering, and the female principle is the Soma, the devoured offering. In this symbolism, the hermaphrodite is the embodiment of the cosmic sacrifice, through which the universe emerges from the Lord Siva.
↑  Hijras of Muslim India and Pakistan （页面存档备份，存于） etransgender.com; Quote: In North India and in Pakistan Hindus and Muslims alike believe in the powers of hijras to bless or curse others. To Hindus and Hindu hijras this is connected to the worship of Bahuchara Mata. Hindus believe that the powers of this feminine aspect of the divine flows in an almost shamanic way through the "eunuchs". In Pakistan and in traditional Indian Muslim families the mukhannath´ power to curse is called "bad du`a". This implies the faith that every supplicational prayer ("du`a") done by a faithful hijra will be fulfilled because she is specially blessed as a compensation for the fact that she is denied to have children and a "normal" family life as a born woman.