Essentially, “cross-dressing” or “crossdressing” is the term that designates that attitude of “crossing or crossing” the clothing (the “dressing”), that is, the Anglo-Saxon term that designates “transvestism”. When in our language there is a consolidated term that perfectly defines an erotic, an activity or an expression and begins to adopt and impose its equivalent in English, without broadening the concept meaning, this is mainly due to a very specific cause; that there starts to be business around that activity. And the business, in addition to business (the formula to take economic benefit of something), implies normalization; that a person who transpires, can leave the confinement of his room where shyly try on the mirror panties or false mustaches, to be welcomed by a group that protects him, renders him service, dampens that so unpleasant (and unfair and wrong ) to move from feeling a “weirdo” to become a “crossdresser”.
In the same way, it is less traumatic to say that one is a “crossdresser”, that is, one that likes to express oneself in the formalities of the opposite gender, than to say that one practices transvestism, as in the same way, saying that today I am going to Such an encounter or such a place to practice crossdressing, seems to presuppose that a new and semantically neutral erotic activity is going to take place (when what he is going to do is that old thing of transvestite).
The one that also begins to have exclusive and specific local parties for such an activity, as well as make-up artists and hairdressers (it is not surprising that, soon, the “cross-dressing coach” will appear) offered for the client (“Crossdresser”) get the best transvestite product of himself, it is an unequivocal sign that you start to build a normalization and also show, consequently, that there is business around transvestism.
Practicing “crossdressing” does not necessarily imply a sexual preference or sexual identity
Be that as it may, transvestism (or “crossdressing”) is a fascinating inclination that has accompanied our species since the dawn of humanity and that, still, remains submerged in a marasmus of confusion and contempt. Practicing transvestism does not necessarily imply either defining a sexual preference (homosexual) or a sexual identity (being a transsexual). This is fundamental to understand. It is true that, at times, these preferences and these identities are accompanied by transvestism, but in no case does this define the starting point. It is also worth pointing out another characteristic characteristic of transvestism; the formal transformation in the other sex is not something exclusive of men (although it is usually more frequent in them) but something specific to the sexes (women also interweave in men).
Crossdressing is the best reflection of the “continuum of the sexes”
It happens that, contrary to what usually happens in the manifestations of sexuality of men and women, in this case, and always outside the situations in which transvestism is “legitimized” as a playful social manifestation (in a carnival, for example ), transvestite men are generally seen worse than women, and their virility is much more invested in them than in our femininity.
The explanation is simple; when the ruling and dominating model is masculine, anyone who rejects it is much more severely punished than anyone who aspires to it. But, if something reflects transvestism, much more than any “anomaly” in those who practice it, it is a capital concept in the understanding of the human sexual fact and that sexology defines as “the continuum of the sexes”. In our sexed conformation, we are never “pure”, nobody is exclusively a woman or a man but we are only “mostly”, so our inclination to become the other, to manifest what the other makes us, is something underlying the fact of being human and being a sexed human.