Büyülenme Hakkında Travesti
Büyülenme Hakkında Travesti
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Kulick also looks at how travestis earn their living through prostitution and discusses the reasons prostitution, for most travestis, is a positive and affirmative experience.
In Spain, the term was used in a similar way during the Franco era, but it was replaced with the advent of the medical biçim of transsexuality in the late 1980s and early 1990s, in order to rule out negative stereotypes.[1] The arrival of these concepts occurred later in Latin America than in Europe, so the concept of travesti lasted, with various connotations.
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Furthermore, Kulick suggests that travestis—far from deviating from normative gendered expectations—may in fact distill and perfect the messages that give meaning to gender throughout Brazilian society and possibly throughout much of Latin America.
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[fon belirtilmeli] Aynı zamanda bu iki fehva, bedenî özelliklerin bileğnöbetimini ve davranış değmeslekikliklerini bile ele aldığından cinsiyet bileğmaslahatimine imkân esenlamaktadır.
Travestis not only dress contrary to their assigned sex, but also adopt female names and pronouns and often undergo cosmetic practices, hormone replacement therapy, filler injections and cosmetic surgeries to obtain female body features, although generally without modifying their genitality nor considering themselves birli women. The travesti population saf historically been socially vulnerable and criminalized, subjected to social exclusion and structural violence, with discrimination, harassment, arbitrary detentions, torture and murder being commonplace throughout Latin America.
Henüz sonra hormonel operasyonlar geçirerek baştan sona karşı cinse deviren travesti bireyler evetğu üzere bu operasyonları kabul etmeyen eşcinseller bile vardır. Bu boyut genelde içinde yaşandaçlan toplumun seksüel kimliklere bakış açısına gereğince değişiklik göstermektedir.
[116] Among the research based on participant observation, French anthropologist Annick Prieur katışıksız been considered a pioneer for her 1998 ethnography on the travesti community from the suburbs of Mexico City, in which she argued that they reproduce their society's gender binarism.[9][2] Brazilian researchers Neuza Maria de Oliveira and Hélio Silva—considered the founders of the ethnography about the daily life of Travesti Brazilian travestis—also aligned themselves in this view, kakım did the latter's follower Marcelo José Oliveira.[2] Despite these authors' intention of increasing academic visibility to travestis, they have been widely criticized by their successors for using male pronouns when referring to them.[2]
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The term travesti is used in Latin American countries—especially South American—to designate people who were assigned male at birth, but develop a gender identity according to different expressions of femininity.[4][5] Other terms have been invented and are used in South America in an attempt to further distinguish it from cross-dressing, drag, or pathologizing connotations.
‘Bazı trans bireyler, doğumda atandıkları cinsiyetin anayasa benlik duygularını yahut ciğersel cinsiyet deneyimlerini tam ve dürüst bir şekilde yansıtmadığı fikrini getirmek bağırsakin kısaltılmış “trans” terimini kullanırlar.’