By Afsaneh Najmabadi
Because the mid-1980s, the Islamic Republic of Iran has accepted, and partly backed, intercourse reassignment surgical procedure. In Professing Selves, Afsaneh Najmabadi explores the which means of transsexuality in modern Iran. Combining ancient and ethnographic examine, she describes how, within the postrevolutionary period, the domain names of legislation, psychology and psychiatry, Islamic jurisprudence, and biomedicine turned invested in distinguishing among the appropriate "true" transsexual and different different types of id, significantly the "true" gay, an unacceptable class of life in Iran. Najmabadi argues that this collaboration between clinical professionals, really expert clerics, and country officials—which made transsexuality a legally tolerated, if no longer precisely celebrated, classification of being—grew out of Iran's specific adventure of Islamicized modernity. ironically, nation rules has produced new areas for non-normative residing in Iran, on account that settling on who's surely "trans" relies mostly at the tales that individuals decide to inform, at the selves that they profess.
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Additional resources for Professing Selves: Transsexuality and Same-Sex Desire in Contemporary Iran
Example text
There was also another participant, Kia, a twenty-three-year-old, feminine-styled male, with long hair, plucked eyebrows, a very close shave, and long fingernails, who was diagnosed on the program. When discussing how doctors concluded who was a good candidate for srs, Dr. Usku’i said that other tss, such as Taraneh (to whom she pointed), were the best judges. “Ms. Aram herself has become a good filter,” she said, then pointing to Kia and asking Taraneh for her diagnosis/cognition of Kia. Taraneh, with no hesitancy, pronounced Kia not ts but gay: “My opinion about our friend is that he is a complete man, but because of psychological problems, and because he hangs out with our community, the community of transes and gays, he has become confused about his identity.
His responsibilities included supervising the admission of clients at the Sex Clinic, directing the certification process for trans persons all the way to the commission review stage, and writing up and sending the commission’s decisions to the lmoi. To a great extent, he has been responsible for ensuring both that each applicant is supervised by a coordinated team—a therapist (at the time of my interview this was either Farzadi himself or Ms. Pahlavani, another psychotherapist) and a social worker (at the time Ms.
Morally conservative currents in behavioral psychology and what is called “Islam-therapy” both aim at changing nonheteronormative “amoral” behavior. More generally, the pathologization of transsexuality as gid and the related practices of diagnostic filtering provide the ground for invoking dissuasion as therapeutic. Since one diagnostic criterion of the filtering process is that true transsexuals cannot be dissuaded, dissuasion becomes the aim of therapy as well as a key therapeutic technique.