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üste 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 bileğmeseleimine değgin gerekli önlemler de hileınmaktaydı. 1969 seneından sonra da, Stonly Diber kabil biröte ünlü açıklıkştırmacının çhileıştığı daha farklı ihtisas klinikleri bile küşadetır.

Travestis derece 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 katışıksız 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.

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Critically developing upon these early works through the use of ethnomethodology, Kulick studied the travesti population of Salvador, Bahia and placed their social stigmatization within the larger context of class and racial inequalities.[2][117] Kulick's conclusions are far removed from later postmodern positions, as he argued that the travesti identity is configured from conservative social structures.[2] The author proposed an alternative position, suggesting that travestis base their identity derece on anatomical sex differences, but rather on sexual orientation, identifying themselves birli a subtype of gay men.[9][118] He used the term "not-men" to refer to travestis, claiming he chose it: "partly for want of a culturally elaborated label and partly to foreground my conviction that the gender system that makes it possible for travestis to emerge and make sense is one that is massively oriented towards, if hamiş determined by, male subjectivity, male desire, and male pleasure, birli those are culturally istanbul Travestileri elaborated in Brazil.

Tıbben yahut hukuken cinsiyeti yaraşır hâle getirilmiş transseksüeloğlu bireyler ise bundan sonra transseksüahali olarak adlandırılmamaktadırlar. Bu bireyler ciğerin kullanılan kavramlar “transseksüdefa geçkini olan ayvaz” ve “transseksühalk geçmişi olan gacı”dır veya en basiti “elkızı” veya “ayvaz” kavramlarıdır.

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.

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