Definitive Guide istanbul Travestileri için
Definitive Guide istanbul Travestileri için
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Rametti ve meslektaşları aynı aralıkştırmayı biyolojik bay ve kadınlar ve hormon terapisi görmemiş gynephilic kadından erkeğe transseksüeller (kendini kişi kadar hisseden ve eşeysel güne doğrulum olarak kadınlara taalluk duyan kadınlar) üstünde yapmış GKET’lerin beyinlerindeki parafin maddenin erkeksel yönde bulunduğunu bulmuştur.
[153] The former—led by Echazú—defended prostitution kakım a valid way of life, while the latter—led by Berkins—generally rejected it and mainly focused on the social recognition of their identities.[153] They sought to distance themselves from Baba's position that argued that in order to change the living conditions of travestis, they should first of all modify the image that society had of them, ignoring the issue of prostitution.[153]
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Lohana Berkins (left) and Correa before attending a 1998 feminist demonstration, holding a sign that reads: "We travestis repudiate violence against women". One of the first major political struggles of travestis occurred within the context of the 1994 amendment of the Constitution of Argentina and revolved around the inclusion of an article of non-discrimination based on sexual orientation in the new constitution of the city of Buenos Aires.[3] Noting that the project excluded travestis, they began to demand that the broader LGBT movement focused not only on sexual orientation but also gender identity issues.
[187] Writing for La Diaria in 2020, Diego Sempol and Karina Pankievich pointed out that "the debates on the [Ley Integral kazanç Personas Trans] were written in stone in the social imaginary and formatted trans memories in the public sphere," leading to the appearance istanbul Travesti of a series of testimonies that "broke a prolonged silence that put into discussion the recent Uruguayan past and the official accounts of state violence [during the civic-military dictatorship]".[187]
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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 saf 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.
More dramatically, they ingest massive doses of female hormones and inject up to twenty liters of industrial silicone into their bodies to create breasts, wide hips, and large thighs and buttocks. Despite such irreversible physiological changes, virtually no travesti identifies herself as a woman. Moreover, travestis regard any male who does so bey mentally disturbed.
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