John William Money (8 July 1921 – 7 July 2006) was a New Zealand American psychologist, sexologist and author specializing in research into sexual identity and biology of gender. He was one of the first researchers to publish theories on the influence of societal constructs of "gender" on individual formation of gender identity. Money introduced the terms gender identity, gender role and sexual orientation and popularised the term paraphilia.[1][2]

Recent academic studies have criticized Money's work in many respects, particularly in regard to his involvement with the involuntary sex-reassignment of the child David Reimer,[3] his forcing this child and his brother to simulate sex acts which Money photographed[4] and the adult suicides of both brothers.[4]
~
In recent years, some people have suggested links between autism and transgender people.[19][20] This issue has not been without controversy, as the issue is open to confusion; it is currently unclear whether this correlation exists due to an innate characteristic of autism that may also cause unusual discrepancies in sex or gender,[21] or whether it is merely the result of exposing a group of people who experience difficulty in abiding by social norms, including those related to gender, to sexism and gender stereotypes.
~
Researchers who aim to obtain reliable data about autism around the world are challenged by many factors. Awareness about autism differs from nation to nation. Services for people with autism and their families differs in availability. The behavior of people with autism may differ cross-culturally, and the capacity to do autism research can be impeded because of these differences.[1][8] A further challenge is that caregivers and professionals must have knowledge that certain symptoms are associated with autism, and they must perceive these symptoms as problematic. In a certain culture, for example, if language delays are not seen as uncommon until a child is four or five, a professional may not see the delay as symptomatic of autism.[medical citation needed] In some nations, such as South Korea, the stigma surrounding autism is so high that families may avoid getting their child tested for autism even when the child has noticeable developmental delays.[1]

Elsabbagh and colleagues (2012) cite multiple challenges for researchers, including lack of funding for research. The 10/90 gap means that only 10 percent of global spending on health goes toward funding for problems that affect the poorest 90 percent of the world.[11] They also discuss the lack of accessibility or availability of autism services, the expensive cost of resources for epidemiological studies, and variation in diagnosis because clinical judgment is often used for diagnosis.[11]

Autism research is further complicated by the fact that families often have different perceptions of autism's etiology. Beliefs include the child being a product of witchcraft or parental misdeed or sin. Positive appraisals include parents' beliefs that the child is a blessing to show that the parents are worthy of taking care of such a child. Negative appraisals of what autism means and its etiology can cause increased stress in families of children with autism.[medical citation needed]
~
In different cultures, a third or fourth gender may represent very different things. To Native Hawaiians and Tahitians, Māhū is an intermediate state between man and woman, or a "person of indeterminate gender".[9] Some traditional Diné Native Americans of the Southwestern US acknowledge a spectrum of four genders: feminine woman, masculine woman, feminine man, and masculine man.[10] The term "third gender" has also been used to describe the hijras of India[11] who have gained legal identity, fa'afafine of Polynesia, and sworn virgins.[12]

While found in a number of non-Western cultures, concepts of "third", "fourth", and "some" gender roles are still somewhat new to mainstream western culture and conceptual thought.[13] The concept is most likely to be embraced in the modern LGBT or queer subcultures. While mainstream western scholars—notably anthropologists who have tried to write about the South Asian hijras or the Native American "gender variant" and two-spirit people—have often sought to understand the term "third gender" solely in the language of the modern LGBT community, other scholars—especially Indigenous scholars—stress that mainstream scholars' lack of cultural understanding and context has led to widespread misrepresentation of third gender people, as well as misrepresentations of the cultures in question, including whether or not this concept actually applies to these cultures at all.[14][15][16][17]
~
YOU MAY HAVE NOTICED THAT THE WEAKEST LINK IN THIS CHAIN OF WIKIPEDIA EXCERPTS SPANS FROM GENDER DIVERGENCE TO NEURO DIVERGENCE. THIS DOES NOT REPRESENT OBJECTIVE REALITY:
www.ncbi.nlm.nih.gov/pubmed/30392631
www.ncbi.nlm.nih.gov/pubmed/31732891
THIS IS ALSO WHY I ENDED UP CREATING THIS ALBUM, THOUGH I DID NOT KNOW IT AT THE TIME