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In Spain, the term was used in a similar way during the Franco era, but it was replaced with the advent of the medical manken 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.
Travesti identities are heterogeneous and multiple, so it is difficult to reduce them to universal explanations. They have been studied by various disciplines, especially anthropology, which has extensively documented the phenomenon in both classical and more recent ethnographies. Researchers have generally proposed one of three main hypotheses to define travestis: that they constitute a "third gender" (like the hijras of India and the muxe of Mexico), that they reinforce the gender binarism of their society, or that they actually deconstruct the category of gender altogether.
According to Argentine researcher María Soledad Cutuli, the most recent travesti ethnographies fall under five main axes of analysis: "gender identity", "corporeality and subjectivity", "health and sexuality", "prostitution and sociability" and, to a lesser extent, "political organization".[2] Faced with the phenomenon, researchers have generally proposed one of three hypotheses: that travestis constitute a third gender, that travestis reinforce one of the only two genders available in their society (masculine or feminine), or the perspective of authors who argue that travestis challenge the notion of binarism, but "far from being their proposal that of supernumerary or multiple genders, what they do seek is the deconstruction of the category of gender itself.
Access to housing is one of the problems that most affects the travesti community.[149] In Buenos Aires, 65.1% of travestis and trans women live in rental rooms in hotels, private houses, pensions or apartments, whether authorized by the competent body or "taken" by those who manage them irregularly.
Başkaca, bulunmuş olduğunuz şehirdeki LGBT+ topluluğunun web sitesi veya toplumsal iletişim araçları sayfalarından da bu mevzuda fikir sahibi olabilirsiniz.
Ayrıca ABD’da transseksüeller psikopati olarak görülüyor ve zorla hastaneye yatırılıp elektrobeklenmedik veya antipati tedavisi uygulanıyordu. 1966 yılında ise Johns Hopkins Baltimore’daki tababet merkezinde cinsiyet kimliği kliniği kurmuştu. Bu klinikte, cinsiyet değalışverişimine dair zaruri önlemler de Travesti aldatmaınmaktaydı. 1969 yılından sonrasında da, Stonly Diber gibi biryoğun ünlü antraktştırmacının çallıkıştığı henüz diğer uzmanlık klinikleri de açılmıştır.
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In a 2012 research on Brazilian travesti immigrants in Barcelona, Spanish anthropologist Julieta Vartabedian Cabral suggested that travestis make their gender, highlighting the feminization of their bodies and sexual relationships as evidence.
[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 Brazilian travestis—also aligned themselves in this view, as 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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“Transseksünamahrem” – veya trans – kelimesi, cinsiyet kimliği doğumda kişilere maruz cinsiyetten farklı olan insanoğlu muhtevain bir şemsiye terimidir.
Since the implementation of the Gender Identity Law, there have been efforts by activists in search of the legal recognition of non-binary genders such birli travesti.[38] In early 2020, activist Lara Bertolini made news for claiming that her national ID should be legally registered kakım "travesti femininity" (Spanish: "femineidad travesti").[169] She initially obtained a favorable ruling from a Buenos Aires judge, which was later rejected by the Chamber of Appeals (Spanish: Cámara bile Apelaciones), with its three judges citing the Real Academia Española's official definition of "travesti" kakım their reasoning.