Travesti Temel Açıklaması
Travesti Temel Açıklaması
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2009’da Gizewski önderliğindeki Alman radyolog ekipı biyolijik bay ve hanımlara ve androfilik erkekten hanıma transseksüellere (kendini bayan kabil hisseden ve cinsel tropizm olarak erkeklere bağ duyan erkekler) erotik sahneler seyrettirilip manyetik rezonans hayalleme kullanılarak beyinlerinin ne bölgelerinin aktivite bulunduğunu incelemiştir.
Travestilerin birçoğunun en eke hayali evetşayabileceği yaşamını yamaç içre devam ettirebileceği bir eve sahip olmaktır. Birde istediği ve rüya etmiş olduğu şekilde bir eve malik olursa o ayrı bir saadet verir […]
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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 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.
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, bey 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 bey a subtype of gay men.[9][118] He used the term "derece-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 istanbul Travestileri hamiş determined by, male subjectivity, male desire, and male pleasure, kakım those are culturally elaborated in Brazil.
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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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