Irène Théry et Pascale Bonnemère, Ce que le genre fait aux personnes, Éditions de l’École des hautes études en sciences sociales, (ISBN978-2-7132-3113-1, lire en ligne), p. 285
(en) Niko Besnier et Kalissa Alexeyeff, Gender on the Edge: Transgender, Gay, and Other Pacific Islanders, University of Hawaii Press, (ISBN978-0-8248-4019-8, lire en ligne)
gutenberg.org
« O lord of the Earth, I will declare myself as one of the neuter sex. O monarch, it is, indeed difficult to hide the marks of the bowstring on my arms. I will, however, cover both my cicatrized arms with bangles. Wearing brilliant rings on my ears and conch-bangles on my wrists and causing a braid to hang down from my head, I shall, O king, appear as one of the third sex, Vrihannala by name. And living as a female I shall (always) entertain the king and the inmates of the inner apartments by reciting stories. And, O king, I shall also instruct the women of Virata's palace in singing and delightful modes of dancing and in musical instruments of diverse kinds. And I shall also recite the various excellent acts of men... »Mahabharata (Virata-parva), trad. anglaise par Kisari Mohan Ganguli.
hku.hk
web.hku.hk
Winter, Sam (2003). Language and identity in transgender: gender wars and the case of the Thai kathoey. Hawaii conference on Social Sciences, Waikiki, juin 2003. Lire en ligne.
Jackson, Peter A. (1996). Non-normative Sex/Gender Categories in the Theravada Buddhist Scriptures, Australian Humanities Review, avril 1996. Full text.
Tertullien, De la monogamie, 3 : « ipso domino spadonibus aperiente regna caelorum ut et ipso spadone, quem spectans et apostolus, propterea et ipse castratus, continentiam mavult. » source latine ou « le Seigneur lui-même, en sa qualité de vierge, ouvre le royaume aux vierges. L'Apôtre aussi, les yeux fixés sur son modèle, n'embrasse-t-il pas la continence en son honneur, et ne déclare-t-il pas, qu'il la préfère ? » (traduction Antoine Eugène Genoud, 1852, texte français) (L'italique est du traducteur.)
« These quariwarmi (men-women) shamans mediated between the symmetrically dualistic spheres of Andean cosmology and daily life by performing rituals that at times required same-sex erotic practices. Their transvested attire served as a visible sign of a third space that negotiated between the masculine and the feminine, the present and the past, the living and the dead. Their shamanic presence invoked the androgynous creative force often represented in Andean mythology. » Michael J. Horswell, (2006). Transculturating Tropes of Sexuality, Tinkuy, and Third Gender in the Andes, introduction to Decolonizing the Sodomite: Queer Tropes of Sexuality in Colonial Andean Culture. (ISBN0-292-71267-7). Article online.
uva.nl
pacific.socsci.uva.nl
(en) Niko Besnier, « Polynesian gender liminality through time and space », dans Gilbert Herdt, Third Sex, Third Gender : Beyond Sexual Dimorphism in Culture and History, New York, Zone, (lire en ligne)
web.archive.org
Un autre mythe rapportant trois sexes est également rapporté dans la culture thaïlandaise. Voir Peter A. Jackson, (1995) Kathoey: The third sex. dans P. Jackson, Dear Uncle Go: Male homosexuality in Thailand. Bangkok, Thaïlande: Bua Luang Books Voir aussi : Anatole-Roger Peltier, (1991). Pathamamulamuli: The Origin of the World in the Lan Na Tradition. Chiang Mai, Thailand: Silkworm Books. Le mythe de la création Yuan décrit dans ce livre est extrait de Pathamamulamuli, un ancien manuscrit bouddhique. Anatole-Roger Peltier, qui l'a traduit, pense qu'il est basé sur une tradition orale vieille de cinq cents ans. Text online.
