[PROBLEMS OF BIRTH CONTROL. 3].
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The belief in persecution or possession by evil sprits is still popular in Latin American countries. Observations were made on 12 Columbian families who were haunted by 'el duende' (a special kind of imp, goblin, or poltergeist) and other spirits. Interviews elicited a detailed account of events, a demographic and socioeconomic description ofthe families, exploration of the psyhosocial antecedents, and a psychiatric evaluation of individual members of the group regared as key persons. Possible psychodynamic mechanisms are involved in the production of the phenomenon and factors in the successful 'therapeutic'interventions of spiritualist rather than psychiatric or religious healers. The interaction of culture , folk belief, and the brain impaired by lesion or faulty learning appears as the important accountable dimension.
We have studied the interaction between boyhood cross-gender behavior, "homophobia," and religiosity in men raised as Catholics who, during adulthood, considered themselves transsexual, homosexual, or heterosexual. The sample consisted of 43 transsexual, 78 homosexual, and 43 heterosexual subjects matched for age, race, educational level, and economic status. The transsexual men recalled the most "feminine" behavior during boyhood, followed by the homosexual men. The heterosexual group was most "homophobic," followed by the transsexuals. "Homophobia" positively correlated with religiosity among adult transsexuals and heterosexuals. Transsexuals, recalling childhood, perceived their parents as being more religious than did the homosexuals. At intermediate levels of "femininity," greater "homophobia" scores were associated with more transsexual characteristics. These data support the thesis that early developmental aspects of sexual identity, and later concerns over homosexuality that are partly of a religious derivative, may contribute to a transsexual outcome.