istanbul Travestileri Temel Açıklaması
istanbul Travestileri Temel Açıklaması
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One of the most prominent travestis in the Brazilian cultural imaginary of the late 20th century was Roberta Close, who became a household name in the mid-1980s and was "widely acclaimed to be the most beautiful woman in Brazil," posing in Playboy and regularly appearing in television and several other publications.[90]
Bu derleme, transgender ve cinsiyet uyumsuz yetişkinlerin umumi gelişimi ve ömür kalitesi ile ait araştırmaları özetlemektedir ve gelecekteki araştırmalar muhtevain önerilerde bulunmaktadır.
Informed by Judith Butler's ideas and queer theory, recent scholarship analyzes travestis kakım a demonstration of the performative character of gender, claiming that their identities are in a permanent process of construction that enters into dispute with gender binarism.
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.
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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 bey evidence.
[150] Unlike the scandalous public attitude of istanbul Travesti travestis, transsexuals like Urbina showed themselves in television kakım sensitive and affected, qualities they most associated with femininity.[150] Another initial difference between the two groups is that travestis fought against police edicts and demanded their annulment, while transsexuals sought to be recognized kakım women and to be registered as such in their documents.[150]
Anthropologist Don Kulick noted that: "Travestis appear to exist throughout Latin America, but in no other country are they as numerous and well known birli in Brazil, where they occupy a strikingly visible place in both social space and the cultural imaginary.
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