istanbul Travestileri Ile ilgili detaylı notlar
istanbul Travestileri Ile ilgili detaylı notlar
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Kulick analyzes the various ways travestis modify their bodies, explores the motivations that lead them to choose this particular gendered identity, and examines the complex relationships that they maintain with one another, their boyfriends, and their families.
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Travestilerin birçoğunun en kebir hayali evetşayabileceği yaşamını ön zarfında devam ettirebileceği bir eve mevla olmaktır. Birde istediği ve hülya ettiği şekilde bir eve ehil olursa o ayrı bir kâm verir […]
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Travestis hamiş 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 genitalia nor considering themselves bey women. The travesti population başmaklık 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.
Pas 1994’ten beri açık ve travesti hanımefendilerin polis yahut toplumun başka üyeleri aracılığıyla rahatsızlık edilmeden kendilerini güvende ve ak hissedebilecekleri birkaç yerden biri.
[116] Among the research based on participant observation, French anthropologist Annick Prieur özgü been considered a pioneer for her 1998 ethnography on the travesti community from the suburbs of Mexico City, in which she argued istanbul Travesti that they reproduce their society's gender binarism.[9][2] Brazilian researchers Neuza Maria bile Oliveira and Hélio Silva—considered the founders of the ethnography about the daily life of 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]
Travesti identity saf an important history of political mobilization in Argentina, where it is proudly claimed bey the "political locus par excellence" of resistance to the policies of gender binarism and cissexism.[37] Argentine travestis began to get organized between the late 1980s and early 1990s, in repudiation of persecution, mistreatment and police violence, birli well as the police edicts (Spanish: "edictos policiales") in force at that time.[2] A pioneering figure was that of Karina Urbina, the first transgender rights activist in the country, although not framed under the term travesti but rather transsexual.
30’lu yıllarda, ilk güzel duyusal operasyonlar girişim hamle uygulanmaya esaslamıştır ve Abraham, Dr. Levi Lenz’in sayesinde hadımlaştırma ve yumurtalıkların allıkınması operasyonlarını tanımlamıştır. Dr. Levi Lenz bu yıllarda vajinaya şekil ita operasyonlarıyla ilgilenmekteydi.
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