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Se afirma cientficamente que el lenguaje genera mundos. Con ello se quiere decir que mientras
algo no exista en la palabra, no existe como realidad y, por extensin, que mientras una
personas no se identifique positivamente con la palabra que define su sexualidad o parte de
ella, tiene problemas de identidad.
Hermafrodita es una palabra que a muchos se les antoja extraa. Bueno, debo decir que
igualmente la naturaleza es extraa: en ella el "deber ser" socializado de la sexualidad no se
afirma tal y como sucede en el discurso; mejor dicho, el discurso cientfico de la sexualidad no
haba logrado salir del texto literario a la realidad experiencial de algunos cuerpos humanos o,
ms concretamente, a la de la vivencia del cuerpo de algunas personas.
La figura del o la hermafrodita surgi de la figura mtica que fusiona al hijo de Hermes y
Afrodita con la ninfa Salmacis que durante siglos ha representado la unin de lo femenino y lo
masculino en un mismo cuerpo. Esta idea sirvi de fundamento a Theodor A. Edwin, para
introducir en el siglo XIX las primeras clasificaciones de la condicin en la que una sola persona
tiene rganos sexuales de macho y de hembra, tambin a estudios posteriores como los del
espaol Gregorio Maran, quien contribuy a establecer la relacin entre la psicologa y la
endocrinologa.
Ms recientemente se ha usado el trmino intersexual. Existe un amplio nmero de
variaciones sexuales que se solapan unas con otras en diferentes grados a lo largo de un
continuo cuyos extremos son el macho y la hembra de la especie. Sin embargo, en los seres
humanos los extremos de dicho continuo son el hombre y la mujer. Esto quiere decir que
nuestra identidad sexual adems de la parte biolgica est signada por las relaciones sociales,
la cultura, y por la relacin que yo mismo tengo conmigo mismo como ser masculino o
femenino, o en los diferentes grados a lo largo de un continuo cuyos extremos son la
masculinidad y la feminidad. Recordemos que la morfologa fue durante siglos el elemento
principal para definir dos sexos.
La intersexualidad no es slo una cuestin de nuestros cuerpos, afirma Curtis E. Hinkle, "sino
tambin una cuestin de cmo nos percibimos dentro de nuestros cuerpos y la identidad de
gnero es una parte crucial de cada individual. Borrar la importancia del gnero a l*s
intersexuales l*s reducen solamente a los aspectos fsicos de sus cuerpos, pasando por alto la
parte ms importante de esta cuestin, sus propias percepciones de sus cuerpos y de s
mismos, en comparacin a la percepcin de l*s otr*s en nuestro ambiente social".
Es muy frecuente considerar que la intersexualidad significa que una persona tiene ambos
rganos genitales. Curtis E. Hinkle, considera que esa es probablemente una de las ideas falsas
1
Velandia Mora, Manuel Antonio. Socilogo, Filsofo, Sexlogo, Especialista en Gerencia de proyectos
educativos institucionales, Mster en Educacin, Mster en Gestin de la Poltica pblica y la
Interculturalidad, Diploma de Estudios avanzados DEA- y Doctorando en Psicopedagoga, DEA y Doctor
en Enfermera y Cultura de los Cuidados.
2
Curtis E. Hinkle. Universit Paul Valry (Montpellier III). Organisation International des Intersexes,
Quebec, Canada
importante no es el letrero que los dems nos impongan, sino aquello que decidimos estar
siendo, desde el ejercicio de autodeterminacin para asumirse y estar siendo lo que deseamos
ser.
As a matter of fact, the quaint, pseudo-scientific term "true hermaphrodite" can refer to a
person with totally typical male or female genitalia.
In current usage the words hermaphrodite and intersex were synonymous and used
interchangeably. This worried scientists who specialised in sex variations and in October 2005,
a meeting took place in Chicago in which the decision was made to change the terminology for
intersex conditions, and to include hermaphroditism within a more generalised and all
encompassing concept: disorders of sex development (with D.S.D. as the English acronym). The
conference, organised by the European Society for Paediatric Endocrinology, the Lawson
Wilkins Paediatric Endocrine Society (its counterpart with headquarters in the United States),
and a group of fifty experts, decided - by consensus! - to abolish hermaphroditism.
This has nothing to do with the disappearance of what we formerly agreed to call true
hermaphroditism (when a person has both testicular and ovarian tissue). Nor have pseudohermaphrodites disappeared (a female pseudo-hermaphrodite being a person with ovaries
and a more male phenotype and a male pseudo hermaphrodite being a person with testicles
and a more female phenotype). What has changed is the manner in which we must refer to
them, according to Javier Flores in his article "La muerte del hermaforidta (Link in Spanish)"
(The death of the hermaphrodite).
According to Flores, this conceptual change proves that twenty-first century Western medicine
is predominately responsible for the use of genetics as the main criterion for determining the
sex of an individual.
Being a woman or a man was originally based on the form of the body. Then, with the
beginning of the twentieth century, functional criteria were incorporated; the gonads with
their internal secretions were given a privileged place. Now, both the anatomy and the
hormones secreted by the gonads have taken a back seat, and everything is seen through the
lens of genetic determinism.
Therefore, true hermaphroditism has no reason to exist and we must refer to it with the name
"ovo-testicular D.S.D.", a term which, in Flores' opinion, is rather ugly when compared with
true hermaphroditism, for whom "aesthetics is also about scientific truth".
The weight of genetics is even clearer in the new nomenclature for pseudo-hermaphrodites
since a female pseudo-hermaphrodite must now be called "46XX D.S.D." and the male pseudohermaphrodite must be called "46XY D.S.D.", thereby eliminating the endocrinological
connotation and linking them with genetics.
Seven Sexes
In the new classification two new independent categories arise from hermaphroditism: one
deals with "men" who have XX chromosomes which we must now refer to as "46XX testicular
D.S.D.", and "men" who have XY chromosomes but a female phenotype, which are now to be
referred to as 46XY complete gonadal dysgenesis". This is important because in 1993 Anne
Fausto-Sterling, a specialist in molecular biology, shook up the academic community by
indicating that there were not just two sexes (male and female), but five, and therefore, in her
opinion, it was also necessary to include true hermaphrodites and the two categories of
pseudo-hermaphrodites. Therefore, if one follows the reasoning of Fausto-Sterling, and agree
to the new classification, there would neither be two nor five sexes, but seven.
At this stage of science, if there is no scientific evidence for something which can be explained
by genetics, then we are led to wonder if we are males or females of the species, since not all
of us know what we have in our bodies; and if we add to this that our identities are
determined culturally and socially, we would be able to affirm that sex is a concept which is as
all-encompassing and vast as the number of individual human beings trying to define it and
that the most important point is not the label that others impose on us, but the one that we
decide we are, which involves an exercise of self-determination and taking on the
responsibility of being who we wish to be.
Disponible en:
http://www.gendercentre.org.au/resources/polare-archive/archived-articles/seven-sexes.htm
https://es.scribd.com/doc/248021318/Seven-Sexes-Then-What-Am-I-Si-Los-Sexos-Son-Sieteentonces-que-soy