In the context of an increased interest in the cultural role of theatrical cross-dressing in the Renaissance through modern times, these authors extend the analysis backward to look at similar themes in medieval theater.
Any instance (either historic or fictionalized--I've lumped them together) where the motivation for passing as male is to enter a religious profession restricted to men or to escape a heteronormative life in order to pursue a religious vocation. In the latter case, the cross-dressing may be temporary and the religious profession may be entered as a woman. I've kept the label "transvestite saint" that is used in the literature, although in general I've avoided the word "transvestite" as outdated and carrying implications of identity rather than behavior.
In the context of an increased interest in the cultural role of theatrical cross-dressing in the Renaissance through modern times, these authors extend the analysis backward to look at similar themes in medieval theater.
The article begins with a survey of the discussion of, and attitudes toward distinguishing biological sex and gender behaviour in professional literature. Especially in distinguishing transvestism, transexualism, gender non-conformity, and more situational uses of cross-gender behavior. This article focuses more on those situational uses rather than cross-dressing as a feature of gender or sexual identity.
This article looks at gender-status issues in the context of medieval crossdressing motifs (both literary and historical). It begins with a consideration of crossdressing as psychopathology with an essentialist approach (keep in mind this was written in 1974!) then shifts to looking at the role of culture in reactions to crossdressing, especially differences between the reactions to crossdressing men and women.
This is an extensive survey of early saints’ lives that involve the motif of a woman crossdressing and passing as a man, generally in order to participate in a monastic community at a time when there were no women’s communities available. Given that the context is hagiographical, this activity is framed positively, not only in pragmatic terms (it enables the woman to do something holy) but due to the greater value placed on men, especially in the context of religious practice.