In the scholarship of the body in society of the 1990s, body dysmorphia and dysphoria were prominent topics. This was because they were seen as examples of discomfort with / alienation from the body which resonated widely in modern Western societies.
Different bodily dysmorphias / dysphorias were often discussed together as part of the same phenomenon: transsexualism, alienation of body parts (commonly limbs, especially legs), anorexia nervosa, body modifications, and body trauma disorders such as phantom limb pain.
Said scholarship was often interested in the image-experience of our bodies held in our brains, the 'homunculus' or body map in the somatosensory cortex. These dysmorphias were discussed in relation to neurology meeting society / culture - distortions or disturbances in the body map being expressed as disorders like the powerful conviction that a person's legs don't belong to them and people's attempts to remove their own legs (train lines etc.) and the ethics of surgeons removing the limbs to ease the psychic discomfort.
There will be a view in the subculture that 'leglessness' is an identity and that deliberate leglessness is as valid as natural leglessness.
Because humans are sexual, these ideations of the body get tangled up with sexuality. Similarly body modifications (tats, piercings, implants etc.) were often explained as eroticised.
The association of these other body dysmorphias / dysphorias with gender dysphoria or 'trans ...' became politically taboo of course.